(Quoted in the Fiji Sun http://www.sun.com.fj, 9 March 2006.).
Phone interview on The Majority Report, 2004-04-02
As quoted in "Comes Spake the Cuckoo" the Far Gone interview (13 September 1992) http://www.intrepidtrips.com/kesey/fahey.html by Todd Brendan Fahey http://www.fargonebooks.com/bio.html
Context: Leary can get a part of my mind that's kind of rusted shut grinding again, just by being around him and talking, 'cause that's where he works. He knows that area of the mind and the brain, and he knows the difference between the two areas. He's a real master at getting your old wheel squeaking again. … When we first broke into that forbidden box in the other dimension, we knew that we had discovered something as surprising and powerful as the New World when Columbus came stumbling onto it. It is still largely unexplored and uncharted. People like Leary have done the best they can to chart it sort of underground, but the government and the powers do not want this world charted, because it threatens established powers. It always has.
Source: (1962), Ch. 3 The Control of Money, p. 39
“Crowley wanted to be a magician because he wanted power -- power over other people.”
Source: Aleister Crowley: The Nature of the Beast (1987), p. 157
Source: One Hundred Years of Solitude
2014, Young Southeast Asian Leaders Initiative Town Hall (April 2014)
Context: And when I think back to my journey, my past, I think the most important thing for -- and maybe the most important thing for all the young people here -- is to realize that you really can have an impact on the world; you can achieve your dreams. But in order to do so, you have to focus not so much on a title or how much money you’re going to make, you have to focus more on what kind of influence and impact are you going to have on other people’s lives -- what good can you do in the world. Now, that may involve starting a business, but if you want to start a business you should be really excited about the product or the service that you’re making. It shouldn’t just be how much money I can make -- because the business people who I meet who do amazing things, like Bill Gates, who started Microsoft -- they’re usually people who are really interested in what they do and they really think that it can make a difference in people’s lives. If you want to go into government, you shouldn’t just want to be a particular government official. You should want to go into government because you think it can help educate some children, or it can help provide jobs for people who need work. So I think the most important thing for me was when I started thinking more about other people and how I could have an impact in my larger society and community, and wasn’t just thinking about myself. That’s when I think your dreams can really take off -- because if you’re only thinking about you, then your world is small; if you‘re thinking about others, then your world gets bigger.
Cited in: Janell Ross. " Google commemorates a very controversial civil-rights figure, Yuri Kochiyama https://www.washingtonpost.com/news/the-fix/wp/2016/05/19/google-commemorates-a-very-controversial-civil-rights-figure-yuri-kochiyama/" at washingtonpost.com, May 19, 2016.
"Yuri Kochiyama, On War, Imperialism, Osama bin Laden, And Black-Asian Politic," 2003
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.
