Statement from his final address, during a conference on East-West monastic dialogue, delivered just two hours before his death (10 December 1968), quoted in Religious Education, Vol. 73 (1978), p. 292, and in The Boundless Circle : Caring for Creatures and Creation (1996) by Michael W. Fox.
Compassion and the Individual https://www.dalailama.com/messages/compassion-and-human-values/compassion
"On Freedom" (1940), p. 12 http://books.google.com/books?id=Q1UxYzuI2oQC&lpg=PP1&pg=PA12#v=onepage&q&f=false
1950s, Out of My Later Years (1950)
“Living involves responsible understanding of one's role in relation to all other beings.”
Source: Who Is Man? (1965), Ch. 5<!-- Manipulation and appreciation, p. 81 -->
Context: Human being is both being in the world and living in the world. Living involves responsible understanding of one's role in relation to all other beings. For living is not being in itself, but living of the world, affecting, exploiting, consuming, comprehending, deriving, depriving.
The Never-Ending Wrong (1977)
Context: They both spoke nobly at the end, they kept faith with their vows for each other. They left a great heritage of love, devotion, faith, and courage — all done with the sure intention that holy Anarchy should be glorified through their sacrifice and that the time would come that no human being should be humiliated or be made abject. Near the end of their ordeal Vanzetti said that if it had not been for "these thing" he might have lived out his life talking at street corners to scorning men. He might have died unmarked, unknown, a failure. "Now, we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish peddler — all! That last moment belongs to us — that agony is our triumph."
This is not new — all the history of our world is pocked with it. It is very grand and noble in words and grand, noble souls have died for it — it is worth weeping for. But it doesn't work out so well. In order to annihilate the criminal State, they have become criminals. The State goes on without end in one form or another, built securely on the base of destruction. Nietzsche said: "The State is the coldest of all cold monsters," and the revolutions which destroy or weaken at least one monster bring to birth and growth another.
“No truth can make another truth untrue. All knowledge is a part of the whole knowledge”
"A Man of the People", p. 140
Four Ways to Forgiveness (1995)
Context: “Lines and colors made with earth on earth may hold knowledge in them. All knowledge is local, all truth is partial,” Havzhiva said with an easy, colloquial dignity that he knew was an imitation of his mother, the Heir of the Sun, talking to foreign merchants. “No truth can make another truth untrue. All knowledge is a part of the whole knowledge. A true line, a true color. Once you have seen the larger patttern, you cannot go back to seeing the part as the whole."
Source: The Kingdom of God is Within You (1894), Chapter V, Contradiction Between our Life and our Christian Conscience
Letter to Sister Mary James Power (1 October 1934); published in The Wild God of the World : An Anthology of Robinson Jeffers (2003), edited by Albert Gelpi, p. 189; also partly quoted in the essay "Robinson Jeffers, Pantheist Poet" http://web.archive.org/20011119074326/members.aol.com/PHarri5642/jeffers.htm by John Courtney
Context: I believe that the Universe is one being, all its parts are different expressions of the same energy, and they are all in communication with each other, therefore parts of one organic whole. (This is physics, I believe, as well as religion.) The parts change and pass, or die, people and races and rocks and stars, none of them seems to me important in itself, but only the whole. This whole is in all its parts so beautiful, and is felt by me to be so intensely in earnest, that I am compelled to love it and to think of it as divine. It seems to me that this whole alone is worthy of the deeper sort of love and there is peace, freedom, I might say a kind of salvation, in turning one's affections outward toward this one God, rather than inwards on one's self, or on humanity, or on human imaginations and abstractions — the world of spirits.
I think it is our privilege and felicity to love God for his beauty, without claiming or expecting love from him. We are not important to him, but he to us.
Source: Communication: The Social Matrix of Psychiatry, 1951, p. 6 as cited in: Stewart L. Tubbs, Robert M. Carter (1978) Shared Experiences in Human Communication. p. 1
