“Only here and there does it arise to the level of consciousness, but from such islands proceeds all knowledge. The latter includes our knowledge of the physical world.”

Scientific American (1992), Vol. 267.

Source: The Emergence Of Probability, 1975, Chapter 14, Equipossibility, p. 132.

Part of this quote may actually be by Ralph Washington Sockman.
The World's Religions (1991)
Source: Beyond the Post-Modern Mind: The Place of Meaning in a Global Civilization
Context: In mysteries what we know, and our realization of what we do not know, proceed together; the larger the island of knowledge, the longer the shoreline of wonder. It is like the quantum world, where the more we understand its formalism, the stranger that world becomes.

Source: Sustainable History and the Dignity of Man (2009), p.109

The New York Times (3 December 1978)

In Search of the Miraculous (1949)
Context: Objective knowledge, the idea of unity included, belongs to objective consciousness. The forms which express this knowledge when perceived by subjective consciousness are inevitably distorted and, instead of truth, they create more and more delusions. With objective consciousness it is possible to see and feel the unity of everything. But for subjective consciousness the world is split up into millions of separate and unconnected phenomena. Attempts to connect these phenomena into some sort of system in a scientific or philosophical way lead to nothing because man cannot reconstruct the idea of the whole starting from separate facts and they cannot divine the principles of the division of the whole without knowing the laws upon which this division is based.

Introduction I. Of the Difference Between Pure and Empirical Knowledge
Critique of Pure Reason (1781; 1787)
Variant: That all our knowledge begins with experience there can be no doubt.
Context: That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of them selves produce representations, partly rouse our powers of understanding into activity, to compare, to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. But though all our knowledge begins with experience, it by no means follows, that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion)... It is, therefore, a question which requires close investigation, and is not to be answered at first sight,—whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions? Knowledge of this kind is called à priori, in contradistinction to empirical knowledge which has its sources à posteriori, that is, in experience.

B 730; Variant translation: All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.
Variant: All human knowledge begins with intuitions, proceeds from thence to concepts, and ends with ideas.
Source: Critique of Pure Reason (1781; 1787)

Source: On Divination and Synchronicity (1992), pp. 39-40