“The purpose of consciousness is to illuminate the world. If we try to run consciousness at half its proper voltage, the result will be a 'devalued' world. But that is not the fault of the world; it is our fault. Low-voltage consciousness shows us less of the world that high-voltage consciousness, just as we would see an art gallery less clearly by candlelight than by sunlight.”

p 48
The Undiscovered Self (1958)

Awareness and consciousness
Source: "I am That."

"A Matter of the Soul" (1975), pp. 75-76
It All Adds Up (1994)

Donovan: "We are all one shining Being" (1998)
Context: Today I can’t comment on what the problem is in China, Russia, or Africa without realizing again and again the Diamond Sutra, which says that we look at the world and see it as separate but in fact, this is an illusion, but the reality is that we are one shining being. Until this can be understood, I can’t see any change. But I see some change now. There is a world consciousness. In the "old" New Age, they talked about the Age of Aquarius being an age of enlightenment. And now when a man goes to the moon he sees the earth. Before when someone did meditation he or she could meditate on the earth and the moon but now a man and a woman can see that we are on one planet and that the water is polluted and that the air is dirty. So these are changes that are important. But when we spoke about these things in the 60s people said we were dreamers.

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: This thoroughly 'pragmatic' view of religion has usually been taken as a matter of course by common men. They have interpolated divine miracles into the field of nature, they have built a heaven out beyond the grave. It is only transcendentalist metaphysicians who think that, without adding any concrete details to Nature, or subtracting any, but by simply calling it the expression of absolute spirit, you make it more divine just as it stands. I believe the pragmatic way of taking religion to be the deeper way. It gives it body as well as soul, it makes it claim, as everything real must claim, some characteristic realm of fact as its very own. What the more characteristically divine facts are, apart from the actual inflow of energy in the faith-state and the prayer-state, I know not. But the over-belief on which I am ready to make my personal venture is that they exist. The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in. By being faithful in my poor measure to this over-belief, I seem to myself to keep more sane and true. I can, of course, put myself into the sectarian scientist's attitude, and imagine vividly that the world of sensations and scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word 'bosh!' Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow 'scientific' bounds. Assuredly, the real world is of a different temperament — more intricately built than physical science allows. So my objective and my subjective conscience both hold me to the over-belief which I express. Who knows whether the faithfulness of individuals here below to their own poor over-beliefs may not actually help God in turn to be more effectively faithful to his own greater tasks?

The Nature of the Physical World (1928)

"What is Culture?" (p. 2)
Culture Counts (2007)

Source: You Can Change the World (2003), p. 68.

The Tragic Sense of Life (1913), VIII : From God to God
Context: In the vast all of the Universe, must there be this unique anomaly — a consciousness that knows itself, loves itself and feels itself, joined to an organism which can only live within such and such degrees of heat, a merely transitory phenomenon? No, it is not mere curiosity that inspires the wish to know whether or not the stars are inhabited by living organisms, by consciousness akin to our own, and a profound longing enters into that dream that our souls shall pass from star to star through the vast spaces of the heavens, in an infinite series of transmigrations. The feeling of the divine makes us wish and believe that everything is animated, that consciousness, in a greater or less degree, extends through everything. We wish not only to save ourselves, but to save the world from nothingness. And therefore God. Such is his finality as we feel it.