“The firelight touches and transfigures her face, and we see, concretely illustrated, the impossible paradox and supreme truth—that perception is (or at least can be, ought to be) the same as Revelation, that Reality shines out of every appearance, that the One is totally, infinitely present in all particulars.”

“The concept of divine revelation was central to Augustine's epistemology, or theory of knowledge. The metaphor of light is instructive. In our present earthly state we are equipped with the faculty of sight. We have eyes, optic nerves, and so forth- all the equipment needed for sight. But a man with the keenest eyesight can see nothing if he is locked in a totally dark room. So just as an external source of light is needed for seeing, so an external revelation from God is needed for knowing. When Augustine speaks of revelation, he is not speaking of Biblical revelation alone. He is also concerned with "general" or "natural" revelation. Not only are the truths in Scripture dependent on God's revelation, but all truth, including scientific truth, is dependent on divine revelation. This is why Augustine encouraged students to learn as much as possible about as many things as possible. For him, all truth is God's truth, and when one encounters truth, one encounters the God whose truth it is.”

“The way of paradoxes is the way of truth. To test Reality we must see it on the tight-rope. When the Verities become acrobats we can judge them.”

“Well, the way of paradoxes is the way of truth. To test reality we must see it on the tight rope. When the verities become acrobats, we can judge them.”

“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”

“But what is Hope? Nothing but the paint on the face of Existence; the least touch of truth rubs it off, and then we see what a hollow-cheeked harlot we have got hold of.”