The dissatisfaction with the things already known is not caused only by their nature.
For instance, we can be bored by the triviality of the best known things: our place, our body, our memories, or the simplest data about the natural world.
But we are also dissatisfied with the manner by which all these things come to constitute our knowledge. They are gathered so easily, so that they seem to be simple extensions of our personality and not acquisitions of something different from us.
And only a thing totally different could give us the pleasure of knowing it, since it makes us to believe that we impose ourselves over the reality. The joy of conquering overwhelms the satisfaction of getting certainty in knowledge, as it is known from the natural world to which we belong.
When someone approaches matters totally unknown to him – as a divine reality or the eternity of life -, he imagines that his placement in the nearby of such different things from all others he actually knows makes him their conqueror.
Moreover, the great chance of being in the nearby of those things progressively diminishes the need of knowing and really conquering them. The things themselves should make him a knower and a conqueror. When a divine power is set among those things, it is expected that it will procure all we cannot afford by ourselves.
Thus, our natural inclination for conquering makes us to refuse the natural world as a sufficient object of knowledge.