The Inside Story of Religion
Kierkegaard is on the same page: "As soon as truth is defined in terms of what the majority can understand it is ipso facto betrayed." But although "the truth is always in the minority, it does not follow that the minority always has the truth."
Nevertheless, "what most men are ready at once to understand, without further preparation, is unequivocally nonsense." Which is why people and institutions default leftward when deprived of any deeper understanding of the principles that govern human beings and their collective efforts.
These Principles have been known since Before the Beginning, from myths as diverse as Icarus or the Tower of Babel, up to more recent works of fantasy such as Mary Shelley's Frankenstein or Paul Krugman's latest editorial.
"In every profession, and in relation to every subject, it is the minority that knows; the multitude is ignorant." This is how we end up hoodwinked by statists and their mouthpieces in the MSM, since they presume to have the knowledge and expertise we lack. Which is what "makes the press the most profoundly demoralizing of all the forms of sophistry."
People think Trump is hard on the media. Listen to Kierkegaard: "The lowest depth to which people can sink before God is defined by the word 'journalist.'" And "If Christ now came to earth, as sure as I live, He would not attack the high priests and the like; He would focus his attention on the journalists."
Indeed, if we place all forms of literature on a vertical scale, revelation and journalism must be at antipodes. Where Schuon and Kierkegaard would differ is in the former's belief that revelation is an instantiation of metaphysical truths accessible to the intellect.
If I am not mistaken, Kierkegaard would reject that notion on the grounds that it represents an excessively abstract intellectualism. Schuon would respond that the point isn't merely to know these truths on the plane of abstract intellect, but to assimilate them via a legitimate religious practice.
On this they would agree. Sort of. For Kierkegaard, the whole point of religion is to realize its truths, not merely to "know" them with the mind.
This was the basis of his radical critique of Christianity as practiced and understood by his contemporaries: he essentially believed that the original revolutionary message had been domesticated and trivialized by respectable institutions and harmless church functionaries.
Isn't this always the way? I mean the way down, vertically speaking? I remember reading somewhere that virtually every schism, sub-schism, and sub-sub-schism is prompted by some religious minority longing for a more intense spiritual experience, or encounter with God.
Ironically, this is precisely why Catholics leave the church for Protestantism, and why Protestants return to the Church. Both are looking for the same thing, and perhaps it is more easily discovered in an unfamiliar setting -- similar to how life can be more vivid when vacationing, away from the familiar.
One of the appeals of Orthodox Christianity is no doubt its relative strangeness, especially for westerners (the same can obviously be said of Eastern religions such as Buddhism).
What we want is a Strange encounter with the radically Other. Such encounters must be the mother's milk -- or daily bread -- of religiosity, no?
This is what Kierkegaard is referring to with his insistence upon the subjectivity of Truth: not that Truth is subjective, God forbid, which would render it indistinguishable from lunacy. Rather, that it must be experienced subjectively, or inwardly; it is like the difference between seeing the notes printed on a page vs. hearing the musical performance.
So, don't misunderstand Kierkegaard when he claims, for example, that "I must find the truth which is a truth for me," or "Only the Truth which edifies, is Truth for you."
For he is not promulgating the subjectivity of Truth, but rather, the inevitable subjectivity of our response to it. In the face of Truth, "The problem is to potentialize one's own subjectivity to the highest maximum."
Really, he is advocating for a vertical plunge into the depths of Truth, which is never ending. There is no system we can master, which "presupposes a closed finality." Rather, "real life is always something we are in the midst of."
Which once again has political implications, because in the absence of this inward turn, man is just lost in the cosmos. In other words, no political program can accomplish what only individuals can do, one assoul at a time.
Kierkegaard even offered "a reward to any person who can find in the whole array of my books, one single proposal looking toward any outward change, or even the slightest hint of such a proposal" claiming "that the trouble lies in something external..."
No, the trouble is always inside. But it's easier to project the inside out and pretend to cure it with some political program.