Well, that's Kierkegaard's position - when you're presented with the choice between selfish hedonism, reason, and the spiritual life, we're given a contextless question with no way of building context or understanding why we have to make a choice without relying on one of the above categories to build context.

Instead of viewing the spiritual life as ideological, we might see it as submissive in the face of overwhelming knowledge - we are finite and in the face of the infinite, so we can't possibly begin to create justification within our finite spheres of understanding. See the contrast between Kierkegaard's treatment of the story of Abraham and Isaac and Kant's - if we side with Kant (the ethical/reasonable thinker), we basically deform the infinite into a greater (but imperfect) version of ourselves.

So, although ideology definitely plays a part, I see the spiritual thinker as someone who admits they don't understand and can't understand something because they are limited by their finite nature. You might also think about Lovecraft here - on being confronted with otherworldly horrors or four-sided triangles, how can we begin to create explanations for something that lies outside of our abilities to reason about?

Although it sounds like crackpot nonsense at first, the bigger question really comes down to whether the limits of our language and understanding as the limits of our world are the limits of the world. If we're not careful, we're at risk of claiming beyond what we can.