Knowledge does not come to us in details,
but in flashes of light from heaven.
-Henry David Thoreau.*
Knowledge is generally defined, at last nowadays, as facts integrated by the mental faculty. True knowledge is in fact a total integration of Truth into the whole being, so it is not only the mental faculty but every other human faculty that must participate in the act of knowing. It is for this reason that we say ‘to know is to be’, for in the final analysis what we know is what we are.
Now most men would claim that they do not in fact know all that they are, for example that they do not have perfect knowledge of the physical body. What they mean by this is actually that this knowledge is not grasped by the mental faculty, precisely because it exists on a more contingent plane than reason. If then, extent of the mental faculty is what most men call knowledge, how much greater must be the Knowledge of the Absolute Reality, given that it is all encompassing. This is why we say that God alone possesses pure Knowledge. The knowledge of man is limited and fragile, but the Knowledge of God is unlimited precisely because He is unlimited.
The knowledge of man, insofar as he is limited to reason, is a distant reflection of divine Knowledge. Reason is capable of grasping facts only because it is illuminated by pure Intelligence. Reason is like the moon, the intellect like the sun. Now when a man has harmony within himself, reason is like a pure mirror, light can illuminate and cause it to reflect. On the other hand, when a man is 
spiritually unstable, the rational faculty is like a crude mirror which distorts those things which it reflects. In this case the rational faculty may still be able to grasp facts, but it will distort them and twist them towards false ends. This is the case with the rationalists of our day. Both of the previous scenarios assume that man does not have direct access to the divine Intellect itself, which is not necessarily the case. When it occurs that a man actively realizes his non-separation from God, his knowledge is no longer his own, but that of God. In this case rational intelligence can contribute nothing to what that man knows, but then serves the function of formulating that knowledge to display it to the world. For man, the realization that he is not other than God shatters the illusion of the ego, which at this point is seen never to have existed, this is why it is said that “an undelivered man is actually a delivered man who does not know it”.
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*The Thoreau Reader. Annotated works of Henry David Thoreau. Life Without Principle: http://thoreau.eserver.org/life2.html
It is currently common for biblical scholars to study the “historical Jesus”.1,2 This interest is paralleled, and to a small extent influential on general interest in the topic among the public. In Christians, some of this takes the form of interest in details of Jesus’ “personality”, or even his physical appearance, as religious accessories.3,4,5
This focus on what Huxley calls the “selfness” or “I” of Jesus is irrelevant to the purpose of religion. That is, if the goal of metaphysical study is to know what is True (and what is true is eternal, 
occur at times of the year that are of spiritual and ritual significance to many other traditions, particularly those that predate Christianity. Apparently it follows from this that if pre-Christian Europe held festivals during the winter solstice and the advent of spring, then Christian holidays are held at those times because of older traditions, not because they reflect the true timeline of the savior’s life.¹’² This in turn suggests that the origins of Christianity are mundane rather than divine.
A miracle occurs when the supernatural order directly intervenes in the natural order. Through a modern abuse of language, the latter term has come to connote rationality, and the former irrationality. However, there is nothing irrational in the nature of a miracle. It is logical that the possibility of direct contact between the natural and supernatural orders must be realized, given that they are only separate in appearance. If the natural order was truly divorced from the supernatural, and therefore there was no possibility of a miracle, then it would have no existence whatsoever, because it would have no principle or root. If the inverse is true, then miracles are a necessity by the very fact that they are possible. The bolt of lightning, with its suddenness and blinding whiteness reflects the principle of the miracle in the natural order proper.
