Finding Faith in Anxiety

Understanding Søren Kierkegaard’s work demands that one considers the influence of enlightenment in the postmodern world. A time period in which reason and secularism reigned while faith was cast aside as a relic of an ignorant past. It is in this context that Kierkegaard’s profound insights intervened, as a thinker for the self, he seeks to think for himself and embarks on a journey to understand his person as a self. He also invites his readers to examine for themselves this notion of reason that prevails over faith.

Kierkegaard recognized that the problem of human existence cannot be solved by reason alone. In a general sense, he thinks that by holding exclusively onto a rationalist worldview, the individual is robbed of their connection to the absolute. For he understood that faith, not as perceived by the secular or even the religious, possesses a profound quality that allows it to give to human existence something that reason does not possess. In this framrework, he paints the tension that exists between faith and reason within the individual’s subjective existence. Kierkegaard seeks to restore faith to its rightful place, not by dismissing reason but by demonstrating its potential limitations and the necessity of embracing faith alongside it in a secular world.

To achieve this hard, yet noble objective, Kierkegaard investigates a concept he called the “double movement.” This concept mirrored the idea of home, homelessness and home again. It could also be argued that it symbolizes a journey from faith to reason and return to faith/home again. The double movement was a cyclical process that aimed to bring individuals closer to a genuine understanding and appreciation of the self by the means of faith, while acknowledging the importance of reason in their intellectual pursuits.

Kierkegaard introduces the significance of faith by exploring a concept inherent in every human being, one that can only be addressed through faith – anxiety. From the early stages of his writing, Kierkegaard's emphasis on our inherent anxiety becomes evident as he explores the various paradoxes embedded in human existence. When we examine works like “Fear and Trembling” alongside “The Concept of Anxiety,” Kierkegaard alludes to the kind of anxiety that propels individuals toward acts of faith in pursuit of the ultimate, or as a means to avoid the alternative, which is despair. Through this discourse, the contrasting images of falling into despair or taking a leap of faith emerge prominently. 

In 1844 Kierkegaard published The Concept of Anxiety under the pseudonym of Vigilius Haufniensis. In it, Kierkegaard argued that the essence of anxiety is rooted in the notion of nothingness. It is precisely because there is nothing to be anxious about that we are anxious. In the innocence that we all initially possess is embedded the boundless freedom of possibilities that overwhelms and unsettles us.

The paradox resides in anxiety's emergence from within innocence itself. As anxiety takes hold, it leads to guilt, eroding the once-held innocence. Consequently, the individual finds themselves in a dual state of innocence and guilt: innocent because the source of anxiety lies beyond their control, yet guilty for succumbing to the anxiety that they both love and hate.

In this intricate interplay of innocence, anxiety, and guilt, Kierkegaard sheds light on the complex nature of human existence. The individual's struggle lies not only in navigating the external world and its challenges but also in confronting and reconciling the internal tensions arising from the anxious freedom of possibilities.

This is the profound secret of innocence, that at the same time it is anxiety. Dreaming, spirit projects its own actuality, yet this actuality is nothing, but innocence always sees this nothing outside itself.

—Kierkegaard, CA, 50

Kierkegaard's transition involves moving from the psychological roots of anxiety to their religious implications. This shift demands a leap that could be seen as the most rational path to address the existential questions of human existence thoroughly.

Just as anxiety’s relation to its object, to something, which is nothing (usage is also succinct here: to be anxious at nothing), is altogether ambiguous, so will the transition that can be made here from innocence to guilt be precisely so dialectical that it shows that the explanation is, as it must be, psychological.

—Kierkegaard, CA, 52

The concept of nothingness presented by Kierkegaard, demans an understanding of the notion of the spirit. According to Kierkegaard, human beings are engaged in a journey towards becoming actual spirits, that is, finding alignment with their true selves. However, he also recognizes that some individuals evade this process and remain spiritless, which we will explore further later on. Consequently, those who aspire to embody the spirit will invariably encounter anxiety.

Kierkegaard emphasizes the significance of becoming a spirit, asserting that the spirit facilitates the synthesis between the soul and the body, ultimately constituting one's humanity. Nevertheless, the initial state of the spirit is that of a dreaming spirit. As Kierkegaard states, "In innocence, Adam, as spirit, was dreaming spirit. The synthesis is thus not actual." The ultimate goal then, is for the human being to reach the point where the spirit becomes actual. Prior to this moment, the human being is not an animal, but neither is it truly human. Only upon becoming human does one simultaneously embody the animal nature.

Therefore, Kierkegaard argues that innocence is intertwined with anxiety, and anxiety, in turn, characterizes the attribute of the dreaming spirit. However, since anxiety is oriented towards nothingness, the actuality of the dreaming spirit itself is nothingness.

Kierkegaard skillfully puts together the intricate relationship between reason and faith, particularly in The Concept of Anxiety. Although he consistently emphasizes that anxiety is a psychological concern and examines it through the lens of reason. He nonetheless goes beyond the boundaries of reason by connecting anxiety to the realm of faith and sin, which were often rejected by the prevailing mindset of his time.

Further psychology cannot go, but this far it can reach and, above all, can demonstrate again and again in its observation of human life... But we need only smile at this difficulty. Innocence can after all speak. As for that, in language it possesses the expression for all that is spiritual.

—Kierkegaard, CA, 55

In highlighting the limits of reason in comprehending the nature of sin, Kierkegaard skillfully constructs an argument that prevents one from dismissing sin as merely belonging to religious dogmatism. He formulates his claim in a systematic manner, presenting a series of interconnected ideas:

Firstly, Kierkegaard posits that humanity is initially innocent, yet this innocence is accompanied by what he calls freedom’s possibility (Perhaps more explanations are needed). The emergence of this freedom brings forth anxiety, which has for its essential object “nothing”. This anxiety serves as a catalyst for a qualitative leap from innocence to guilt.

Kierkegaard's explanation, which thus far remains grounded in psychology, is connected to religion by referring to the story of Adam. acknowledging that it may be seen as a myth. He employs this narrative to expound on how the introduction of the "word" or language enables the possibility of the qualitative leap.

The "word" holds no inherent meaning for the ignorant or innocent, yet it awakens desires within them. In Adam's case, the prohibition from God to eat from the tree of the knowledge of good and evil, stirs his desire for knowledge of freedom. Kierkegaard emphasizes that desire precedes understanding, rendering any subsequent explanation insufficient in preventing the progression towards guilt.

Finally, this delay amplifies the anxiety concerning nothingness and reaches its climax, leaving Adam perplexed by the possibility it represents. This culmination leads to guilt, the fall, marking the qualitative leap of what is commonly known as sin.

By skillfully intertwining reason and faith in this formulation, Kierkegaard challenges the notion of dismissing sin as a mere product of religious dogmatism. Instead, he presents sin as an intricate consequence of human existence, originating from the complicated relationship between innocence, freedom, anxiety, and desire. Kierkegaard invites readers to explore the depths of these concepts and their profound implications for human existence.

It is important to note that Kierkegaard, having established the spiritual aspect of anxiety and its connection to the rational and psychological realms, continues to explore sin as an existential predicament. This consistency enables him to forge a strong link between sin and anxiety, intertwining the spiritual and the psychological dimensions, which his contemporaries strove to separate. Furthermore, in his later work Sickness Unto Death, Kierkegaard equates sin with despair, which possesses a dualistic nature, the spiritual and the psychological.

Kierkegaard observed a prevalent misconception regarding faith shared not only by the secular individuals who didn't believe in faith but also within the Christian community itself. This misconception involved a clichéd belief that faith simply illuminated the lives of believers while the lack of it cast darkness upon pagans. Kierkegaard, however, vehemently argued that this viewpoint showcased a fundamental lack of comprehension regarding the intricate nature of faith as a concept.

In various works, Søren Kierkegaard acknowledges the presence of despair in life, whether it is obvious or more subtle. Despite this acknowledgment, he offers a positive response to life's challenging questions. To illustrate the human condition, he turns to the story of Abraham, which contains a wide range of experiences that are intimately familiar to every person, albeit in less extreme forms (Fear guide, 106). Thus, the story of Abraham and his faith becomes a paradigm, representing human existence amidst anguish, anxiety, and despair. For Kierkegaard, faith is the distinctive path by which individuals confront loss, pain, and suffering. This story serves as a “guiding star that saves the anguished” (FT, pp. 21).

According to Kierkegaard, faith involves a twofold movement: the movement of infinite resignation and the movement of faith. The first movement acknowledges the impossibility of escaping the finitude of human existence in the face of infinite possibilities and thus making the choice to renounce what one desires most. In Abraham's case, it entails accepting that Isaac will not live. The second movement, however, recognizes this impossibility and triggers the faith in virtue of the absurd, the belief that Isaac will live in this world, even though he must be sacrificed. This gives rise to the existential paradox of faith, where the seemingly contradictory elements of resignation and belief coexist.

The paradox of faith lies in the simultaneous acceptance of impossibility and belief in the absurd. Kierkegaard argued that this impossibility arises when an individual, after being part of the universal and its ethical framework, seeks to elevate themselves above it. In this context, faith becomes a paradox because it allows the individual to transcend the universal without succumbing to sin or undergoing a spiritual trial. In simpler terms, when someone pursues their personal interests and isolates themselves from the universal without faith, it leads to sin. However, when the same act is motivated by faith, it neither results in sin nor becomes a spiritual test because “the single individual as the single individual stands in an absolute relation to the absolute.” (FT, pp. 56).

To illustrate this concept, consider Abraham's story. He recognized the impossibility of receiving Isaac back after renouncing him, yet still held the belief that he would indeed be reunited with his son. This represents the greater movement of faith. Thus, when Abraham sacrificed Isaac, he attempted to transcend the ethical and succeeded in doing so. By this act, he simultaneously transgressed the ethical realm and found justification.

In essence, Abraham's sacrifice exemplifies the act of surpassing the ethical altogether and attaining a higher end outside its boundaries. Kierkegaard captures this idea, stating that Abraham "suspended" the ethical in relation to the higher purpose he pursued. Within this act, he embodies both a transgressor and someone who is justified in their actions.

Kierkegaard emphasizes that anxiety cannot be eliminated; however, he suggests that through faith, we can learn to coexist with it, as he says, “his heart was still young enough not to have forgotten the anxiety and trembling that disciplined the youth, that the adult learned to control, but that no man outgrows” (FT, 7). The infinite movement of faith becomes the path through which we accept and overcome anxiety without succumbing to guilt. In this interpretation, Isaac symbolizes anxiety itself.

Before delving into the ways faith can help manage anxiety, it is crucial to acknowledge that anxiety manifests in diverse modes and differs from person to person. While there are numerous forms of anxiety, Kierkegaard simplifies it into two modes. This duality is subtly implied in his presentation of anxiety as something one must strive to overcome, yet simultaneously endure to achieve freedom or reach the ultimate (Arne Gron).

Kierkegaard delves into the concept of anxiety and highlights its existence in various forms or modes. He acknowledges that the anxiety experienced by Adam differs significantly from what we encounter. To simplify the discussion, we can focus on two types: pre-fall anxiety and post-fall anxiety, associated with Adam and Abraham, respectively.

The first mode, pre-fall anxiety, is a state from which individuals must liberate themselves. It is characterized by the overwhelming feeling of freedom and uncertainty about the future. This anxiety stems from external possibilities inherent in freedom and transforms innocence into guilt, as previously discussed. Adam's experience exemplifies this mode of anxiety, and it continues to be part of human existence today.

In contrast, the second mode, post-fall anxiety, is one that individuals must embrace to achieve the ultimate. Unlike pre-fall anxiety, this mode serves as a formative process through faith, devoid of guilt. As Kierkegaard aptly phrases it, “this anxiety alone is, through faith, absolutely formative, since it consumes all finite ends, discovers all their deceptions” (CA, pp. 188). This mode of anxiety originates from within the individual and propels them towards the ultimate, elevating them above the universal, as described in Fear and Trembling.

As illustrated by the example of Abraham in Kierkegaard's perspective. Abraham serves as a model of profound anxiety, embodying the essence of a great human being precisely because he experienced and embraced this intense form of anxiety. Kierkegaard distinguishes this anxiety from one born of ignorance; rather, it arises from a profound understanding of the significance of God's words.

Comparing Abraham to Adam, who lacked comprehension of God's words, Abraham, on the other hand, fully grasped the meaning behind God's command. He understood that sacrificing Isaac meant his son's death and faced this situation with an anxiety that he had to endure. Through this experience, he transcended the universal and achieved an elevated state of faith, reaching the ultimate level of spiritual growth.

In the narrative, God's command to Abraham to sacrifice his son Isaac can easily be misunderstood as a spiritual test. But instead, by asking Abraham to make such a sacrifice, God guides him towards making the movement of faith. This movement involves embracing belief in the face of the absurd, becoming what Kierkegaard refers to as a “knight of faith.” Through infinite resignation, which entails letting go of everything that is most precious, Abraham undergoes a transformation.

Kierkegaard draws a comparison between Abraham and Adam, highlighting their different approaches to God's commands. Adam, lacking faith, desires what is forbidden by God, seeking personal gain. On the other hand, Abraham's faith leads him to renounce Isaac without rejecting the possibility of receiving him back, not seeking personal gain but instead desires to give to God what he loves the most, thus, proving his faith. Through the double movement of faith, Abraham both renounces and expects to receive everything back by virtue of the absurd.

In essence, Kierkegaard suggests that embracing faith allows us to navigate the sophisticated relationship between anxiety and innocence. It is through this faith that we learn to preserve our childlike spirit while facing life's uncertainties.

Kierkegaard's intention is to urge readers to break away from conventional perspectives on faith, reason, and morality. He encourages them to grapple with challenging questions independently. “A useful first adjustment is to read Fear and Trembling in the context of Kierkegaard’s lifelong project of relieving the traditional disciplines of philosophy and theology of their hold on questions of values and morals… in the absence of such traditional backing, we, the readers, are left to answer such questions on our own.” (FT Guide, 6).

Kierkegaard suggests that this relationship should be grounded in a type of faith that surpasses ethical considerations and goes beyond mere rationality. His goal is to steer readers towards a deeper understanding of faith that transcends the boundaries of traditional moral frameworks as presented in Kantian philosophy. By examining Abraham's faith in isolation, Kierkegaard is urging readers to explore these ideas on their own, Kierkegaard seeks to foster a more personal and intimate connection with the divine. “Paganism does not know such a relationship to the divine. The tragic hero does not enter into any private relationship to the divine, but the ethical is the divine…” (FT, 60).

Additionally, we see a reference to childlike qualities in the story of Abraham from Genesis 15:6. After God promises him blessings and numerous descendants, the Bible states that “Abraham believed in the LORD, and he credited it to him as righteousness.” The Hebrew word translated as "believe" is “aman,” which can imply a childlike trust or faith in something, in this case, God. It's intriguing to observe that in dealing with anxiety, which essentially belongs to the child (CA, pp. 51), a childlike attitude and faith are required as a response, one that believes in virtue of the absurd. Therefore, Abraham's response, to God's command to sacrifice Isaac, demonstrates this kind of faith. As Kierkegaard puts it “He did not have faith that he would be blessed in a future life but that he would be blessed here in the world. God could give him a new Isaac, could restore to life the one sacrificed. He had faith by virtue of the absurd, for all human calculation ceased long ago” (FT, 36).

In Kierkegaard's exploration of anxiety, he emphasizes that every human being must confront this experience. The crucial question is whether the individual will succumb to anxiety, allowing it to consume them, or if they will learn to control, rise above it and reach the ultimate. In the final chapter of “The Concept of Anxiety,” Kierkegaard proposes that faith in God is the key to surviving the formation of anxiety. Those who misunderstand this process fall into despair, while those who allow themselves to be shaped by anxiety and embrace faith learn not to demand or complain about life's circumstances. They recognize that whatever befalls them is lighter than the possibilities they faced, freeing them from the burden of endless choices (CA, 189).

For Kierkegaard, faith is both the ultimate destination and the means to attain it. It constitutes a double movement. Faith is a means in the sense that by engaging with anxiety during its formation, an individual might lose everything in appearance, but paradoxically, they receive everything back in a unique manner. To attain this, the individual must resist the temptation to cheat and escape possibility, which seeks to teach them, and anxiety, which seeks to save them.

On the other hand, faith is also an end because anxiety, when rightly understood, leads to faith. Yet, for Kierkegaard, the journey of a person who has faith never truly ends. This individual never completely sheds anxiety, as we discussed earlier, but instead continues to use both faith and anxiety to navigate life. They remain with anxiety, refusing to be deceived by its numerous falsehoods, and accurately remember their past experiences. Even though anxiety's attacks may be terrifying, the person with faith does not flee from them. Instead, anxiety becomes a guiding spirit, leading them to unexpected destinations against its own will (CA 192 & FT, 7).

Kierkegaard's profound insights and personal uncertainties beckon readers on an introspective journey to explore the intricate relationship between faith and anxiety, just as he did himself. By delving into these existential experiences, Kierkegaard challenges individuals to confront life's uncertainties and grapple with the paradoxes that define human existence. In a world dominated by reason and secularism, Kierkegaard's perspective on the power of faith offers a refreshing alternative, urging us to embrace the profound possibilities it provides beyond mere rationality.

However, what makes Kierkegaard a challenging author to grasp is his avoidance of providing definite answers regarding the relationship between faith and anxiety. Instead, he proposes that embracing and accepting these anxieties might be the right path, rather than trying to avoid or suppress them. Despite being challenging, this acceptance can lead to a deeper understanding of ourselves and a clearer sense of our place in the world. Through this acceptance, we may discover a more profound connection with the absolute, even if it remains uncertain and subject to growth. Interestingly, I contend that it is precisely these aspects—the struggles, uncertainties, and moments of questioning—that enhance the relevance and significance of faith.

In a world that often dismisses faith as irrational or irrelevant, Kierkegaard's insights hold timeless relevance, offering a distinctive perspective on the interplay between reason and faith within the human soul. His work stands as an enduring invitation to explore faith in the face of uncertainty, enriching our understanding of existence and guiding us towards a meaningful and richer and more authentic human existence.