A sense of wonder is in itself a religious feeling. But in so many people the sense of wonder gets lost. It gets scarred over. It's as though a tortoise shell has grown over it. People reach a stage where they're never surprised, never delighted. They're never suddenly aware of glorious freedom or splendour in their lives. This is very unhappy, very unfortunate. The attitude is often self-induced. It is fear. People are afraid to be happy.

this is the last word of Western and Eastern wisdom alike. The Hindu Upanishads say: He who thinks that God is not comprehended, by him God is comprehended; but he who thinks that God is comprehended knows him not. God is unknown to those who know him, and is known to those who do not know him at all. Goethe says it in words which, to the modern mind, may be plainer: The highest to which man can attain is wonder; and if the prime phenomenon makes him wonder, let him be content; nothing higher can it give him, and nothing further should he seek for behind it; here is the limit.

With what scientific stoicism he walks through the land of wonders, unwondering.

If Hesiod did write it, then a humble peasant, living on a lonely farm far from cities, was the first man in Greece to wonder how everything had happened, the world, the sky, the gods, mankind, and to think out an explanation. Homer never wondered about anything.

[W]onder is from surprise; and surprise ceases upon experience.

To say that God is "unknowable" is, on the one hand simply a manner of speaking which intends to emphasize that reason is limited in principle, and on the other hand that the intellect, accidentally obscured, is limited in fact. To possess total Knowledge is to be possessed by it: it is to be a "knower by God" (ʿārif bi ʾLlāh), in the sense that God reveals Himself to the extent that He is, in us, both the Subject and the Object of Knowledge.

We can know God only through his works. We cannot have a conception of any one attribute, but by following some principle that leads to it. We have only a confused idea of his power, if we have not the means of comprehending something of its immensity. We can have no idea of his wisdom, but by knowing the order and manner in which it acts. The principles of science lead to this knowledge; for the Creator of man is the Creator of science, and it is through that medium that man can see God, as it were, face to face.

His knowledge is not like ours, which has three tenses: present, past, and future. God's knowledge has no change or variation.

The world shall perish not for lack of wonders, but for lack of wonder

What he sees often, he does not wonder at, even if he does not know why it is. If something happens which he has not seen before, he thinks it a prodigy.

No one infers a god from the simple, from the known, from what is understood, but from the complex, from the unknown, and incomprehensible. Our ignorance is God; what we know is science.

Wonder, indeed, is, on all hands, dying out: it is the sign of uncultivation to wonder.

And I say to mankind, be not curious about god, For I who am curious about each am not curious about God, (No array of terms can say how much I am at peace about God & about death.) I hear & behold God in every object, yet understand God not in the least, Nor do I understand there can be more wonderful than myself. Why should I wish to see God better than this day? I see something of God each hour of the twenty-four, & each moment then, in the faces of men & women I see God, & in my own face in the glass, I find letters from God dropt in the street, & every one is signed by God's name, & I leave them where they are, for I know that wheresoever I go, others will punctually come for ever & ever.

Only God knows that. He is the only one who knows. He is only one who will know. And he is the only one who does know.