Here's a part of an exchange I had at http://blog.talkingphilosophy.com/?p=1198
I think it can stand alone.
There are other ways, [besides the Hindu/Advaita view] to experience existence and it's not necessarily the way things truly are (of course it may be). An alternative mystical approach, which I described, is to not have a view about how things are or what the essence of existence is or a metaphysic. One simply remains in a state of profoundly not knowing these kinds of things (but able to know many other things). One persists in the state of viewlessness. I'm partial to the view of viewlessness (so it’s obvious I’m not practicing it), but it seems contradictory to say that it is the Right Way to be.
Today I just read something apropos of our discussion. Slavoj Zizek writes in The Parallax View:
‘“anti-philosophy” – it is not surprising that Kierkegaard laid out its most concise formula: “The fact of the matter is that we must acknowledge that in the last resort there is no theory.” In all great “anti-philosophers,” from Kierkegaard and Nietzsche to the late work of Wittgenstein, the most radical authentic core of being human is perceived as a concrete practico-ethical engagement and/or choice which precedes (and grounds) every “theory,” every theoretical account of itself, and is, in this radical sense of the term, contingent (“irrational”) – it was Kant who laid the foundation for “anti-philosophy” when he asserted the primacy of practical over theoretical reason; Fichte simply spelled out its consequences when he wrote, apropos of the ultimate choice between Spinozism and the philosophy of subjective freedom: “What philosophy one chooses depends on what kind of man one is.” Thus Kant and Fichte – unexpectedly – would have agreed with Kierkegaard: in the last resort there is not theory, just a fundamental practice-ethical decision about what kind of life one wants to commit oneself to.’
So Zizek's suggesting the arational basis of the origins of our worldview.