In fact, this is one of my central deviations from Schuon, as he obviously felt profoundly alienated by modernity, let alone postmodernity. Thus, he insisted that premodern traditional societies best reflected man's true needs -- that they embodied eternal principles that made man's soul feel "at home," so to speak. I don't buy this for a second, even though I do see his point. While I certainly don't idealize the postmodern West -- about which there is much to criticize and from which to feel deeply alienated -- there is still no doubt that, if you are so inclined, it offers the average person the greatest opportunity in history for self-willed spiritual development, if only because it provides the time and the space to do so -- i.e., the slack. Don't blame the modern West if you waste your precious slack on video games, the New York Times, and other trivialities. As Dilys put it in a comment the other day, "In this catastrophic historical moment (like perhaps all others not rotting and static), I think the argument is that liberty and prosperity best create the tear in the collective-illusion fence for humans at all levels" to live in proximity to the sacred, "if one is so disposed. At this point freedom is a necessary, or at least contributory, condition, though never a sufficient one [emphasis mine]. And arguments about misused freedom, 24/7 celebrity culture etc., do not demonstrate that un-free is better. "Enforced communalism, or the tribal scheme in which resources, time, and prestige are scarce and rationed, offer no such opportunity to the ordinary man, though aristocrats might be better placed. Those arguing for the now-imaginary traditional arrangements I believe imagine themselves stationed among the privileged, not the slaves." Exactly. If Schuon had publicized his ideas in the traditional cultures he idealizes, he'd be lucky if they didn't burn him at the stake. Imagine telling some medieval cleric your ideas about the "transcendent unity of religions." That wouldn't exactly be compatible with survival, any more than it would be to live in the Muslim world and insist that Judaism is every bit as "absolute" as Islam. Please. Ironically, saying such a thing is only possible in the postmodern world (although perhaps India as well, which has always welcomed religious pluralism).
Now, there are two reasons Schuon could freely publicize his ideas in the postmodern west. First, because people don't take religion seriously, and second, because they take it so very seriously. While he was all too aware of the first, he didn't seem to appreciate the irony of the second, despite his small but devoted following. In other words, because of multiculturalism and moral relativism, many contemporary people regard religion has a hopelessly subjective and unprovable enterprise, so your personal beliefs are of no consequence, so long as you don't hurt anyone or try to force them upon others. But what Schuon missed about modernity -- in particular, within America -- was the deep spiritual hunger that has always animated us.
Sri Aurobindo differed with Schuon with regard to traditional societies, which he called "conventional." The problem is, traditional societies begin with the living impulse of spirit, but eventually contain and suppress the very impulse that gave birth to them. We see this time and again in history. Not only is this what animated the Protestant revolt against Catholicism, but it is what has animated most every sect and schism since. As Rodney Stark wrote in For the Glory of God, people who split off into sects do not do so because they want to have some watered-down version of religion. To the contrary, with the exception of cults (which have an entirely different psychology), they are composed of people who have become dissatisfied with convention and are seeking greater religious intensity.
Of traditional, or what he called "conventional" societies, Aurobindo observed that they tend to "arrange firmly, to formalise, to erect a system... to stereotype religion, to bind education and training to a traditional and unchangeable form, to subject thought to infallible authorities, to cast a stamp of finality on what seems to it the finished life of man." In short, this is precisely what Mead meant by static religion.