Reason and Revelation: The Blind Reading the Blinding
Here it is, p. 204: "Most any spiritual tradition asks us to believe things that may at first seem implausible. However, some degree of 'belief in the unbelievable' may actually be a necessary component of deconditioning ourselves to the narrow and restricted consensus reality of our particular culture." One reason I believe secular people care so much about movies, fiction, modern art, and other trifles is that they are the only means they have to temporarily escape from the nightmare of their soul-crushing egoic existence.
Wolfgang Smith agrees that what may strike the modern rationalist as "categorically absurd" is just the thing that might "serve as a bridge that leads beyond the phenomenal realm." One way of bypassing -- or shattering -- one's habitual and saturated way of thinking is to properly immerse oneself in the highly resonant, mythopoetic language of religion, which doesn't necessarily rely upon conscious understanding to transmit its truth, but rather, activates perennial truths that are latent within us.
I've noticed that there are certain aspects of Christianity that you simply cannot get your mind around, and this may be the point. Not for nothing are they called "mysteries." However, it is critical to bear in mind that a mystery is not a wall but a window or perhaps bridge. Only at the lowest level of understanding -- e.g., existentialism, scientism -- does mystery shade off into absurdity. In that realm, one will indeed simply go around in circles, with no possible resolution to the world enigma.
Schuon says something similar, writing that in the realm of spirit, "coherence of the literal wording is not a criterion or guarantee of truth or sanctity." In certain respects, sacred language may serve as a "shock therapy," which always "contains infinitely more than ordinary language." Not only is it the opposite of saturated, but it is incapable of saturation. Indeed, this is the very reason why we are still fruitfully talking about events and texts from two or three-thousand years ago.
Schuon goes on to say that it is obviously possible to speak of the highest things in a logically consistent and coherent manner -- Thomas Aquinas alone is proof of this. At the same time, actual contact with the Absolute may cause one's consciousness to "shatter," so to speak, and here again we might point to Thomas' last experiences of infused contemplation.
So it should go without saying that "the spiritual worth of a man" is not "always a guarantee of his dialectical powers." However, this is not to say that the spiritual message must necessarily be expressed in an illogical manner; in other words, it is not a duty of the theologian, only a right.
Indeed, the Raccoon demands logical coherence. But at the same time, he does not demand that religion be expressed in this manner to the Normals, because if it were, it would mean nothing to them. In an interview, Schuon was asked why religion must embody metaphysics, and he responded, "because there are metaphysicians." Simple as.
It is also important to note that there are obviously different modes of cognition aside from mere reason: intuition, inspiration, intellection, etc. Of inspiration, Schuon writes that it is analogous to revelation, in that it is a "divine dictation," except that it is not a "lawgiving and obligatory Message," but rather, "plays an illustrative role within the framework of the fundamental Message."
Here again, this is why the Message of revelation is so fruitful and unsusceptible to saturation, since it provokes endless inspiration to those who contemplate it. This is why we can say that revelation is at once Absolute -- it does not change -- and thus necessarily Infinite, in that it flows ceaselessly like the Sacred River of your choice.
Also, just as we have an empirical ego that is conformed to -- and in many respects a product of -- the external, phenomenal world, we have a deeper subject -- call it what you want, but I just call it (¶) -- which is conformed to, and a product of, the higher, noumenal world. This is the Divine Spark of which you've heard so much. And where there is a spark, there is a central Fire.
Is it possible for the empirical ego, or (•), to approach O? Yes, of course, but it will inevitably generate what appear to be absurdities, in the manner described above. One can certainly try to apply profane reason to the higher world, but Schuon likens this to a blind man groping in the dark. For him, it is accurate to say that touching will be a form of seeing.
However, unlike proper vision, it will not take in the whole panorama. Instead, his knowledge will be fragmentary and linear, as he moves from object to object. Interestingly, the blind man can even feel the heat of the sun, so he can reason about the source but not experience its light directly. This is precisely the situation of the man who employs reason only to approach O.
You might say that faith is a conscious act of will designed to pre-emptively say Yes! to a reality to which the ego says No! By saying Yes!, you are getting on with the journey, and jumping into that mystery which the ego can only see as an absurdity. If you wait around for the ego's assent, you will wait forever.
To paraphrase Polanyi, faith is the tacit foreknowlege of an as yet undiscovered truth. Although he was talking about scientific discovery, one could equally apply this to spiritual discovery. Really, you won't discover anything without that leap of faith, just as a scientific discovery doesn't just "happen" to a closed and unprepared mind.
So the purpose of revelation is not necessarily to "give orders to the intelligence" in some sort of rigid, top-down manner. Rather, it should awaken the intelligence and "remind it what it is" (Schuon). For an intelligence that is proportioned to the divine message is necessarily of the same substance.