“To be given dominion over another is a hard thing; to wrest dominion over another is a wrong thing; to give dominion of yourself to another is a wicked thing.”

The Way of Perfection, p. 41

The Man with the Hoe and Other Poems (1899), The Man With the Hoe (1898)

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.

From an October 1930 letter to Arthur Davison Ficke, as variously described by her biographers, e.g.:
[L]ife was not so much "one damn thing after another" as "one damn thing over and over"
As paraphrased ("she had sent [...] a half-comic note, complaining that...") with quoted phrases in Jean Gould, The Poet and Her Book: A Biography of Edna St. Vincent Millay (1969), p. 198
[L]ife isn't one thing after another, it's the same thing over and over
As paraphrased ("she writes that...") and apparently Bowlderized in Miriam Gurko, Restless spirit: the life of Edna St. Vincent Millay (1962), p. 197
[I]t was not true that life is one damn thing after another — it was one damn thing over and over
As paraphrased ("Edna had written [...] that...") in Joan Dash, A Life of One's Own: Three Gifted Women and the Men they Married (1973), p. 189
The paraphrase by Dash appears to be the origin of later popularly attributed variants, e.g.:
It is not true that life is one damn thing after another. It's the same damn thing over and over.
As attributed without citation in Psychoanalysis Today: A Case Book (1991) by Elizabeth Thorne and Shirley Herscovitch Schaye, p. 93
It is not true that life is one damn thing after another. It's the same dang thing over and over again.
As attributed without citation in The Last Word: A Treasury of Women's Quotes (1992) by Carolyn Warner

Source: Awakened

Source: The Queen of Everything

Lectures XIV and XV, "The Value of Saintliness"
1900s, The Varieties of Religious Experience (1902)
Context: The plain fact is that men's minds are built, as has been often said, in water-tight compartments. Religious after a fashion, they yet have many other things in them beside their religion, and unholy entanglements and associations inevitably obtain. The basenesses so commonly charged to religion's account are thus, almost all of them, not chargeable at all to religion proper, but rather to religion's wicked practical partner, the spirit of corporate dominion. And the bigotries are most of them in their turn chargeable to religion's wicked intellectual partner, the spirit of dogmatic dominion, the passion for laying down the law in the form of an absolutely closed-in theoretic system. The ecclesiastical spirit in general is the sum of these two spirits of dominion.

Oui interview (1979)
Context: Certification from one source or another seems to be the most important thing to people all over the world. A piece of paper from a school that says you’re smart, a pat on the head from your parents that says you’re good or some reinforcement from your peers that makes you think what you’re doing is worthwhile. People are just waiting around to get certified.

Book II, ch. 1 http://avalon.law.yale.edu/18th_century/blackstone_bk2ch1.asp: Of Property in General.
Commentaries on the Laws of England (1765–1769)