Nonviolence against humans cannot take firm hold in society as long as brutality and violence are practiced toward other animals.
Interpretation
True nonviolence includes compassion for all living beings, not just humans.
In this quote, Robert Thurman emphasizes that a society cannot genuinely embody nonviolence and compassion if it continues to practice brutality towards animals. The inherent contradiction of promoting peace among humans while inflicting harm on other sentient beings undermines the moral foundation required for a truly peaceful coexistence.
In practice
In a speech advocating for animal rights, one could use this quote to highlight the connection between human violence and our treatment of animals.
The tradition of nonviolence, optimism, concern for the individual, and unconditional compassion that developed in Tibet is the culmination of a slow inner revolution, a cool one, hard to see, that began 2,500 years ago with the Buddha's insight about the end of suffering. What I have learned from these people has forever changed my life, and I believe their culture contains an inner science particularly relevant to the difficult time in which we live.
It took me forty years of dealing with buddhism to finally realize that actually Buddha's discovery was happiness and bliss.
People are afraid that if they let go of their anger and righteousness and wrath, and look at their own feelings-and even see the good in a bad person-they're going to lose the energy they need to do something about the problem. But actually you get more strength and energy by operating from a place of love and concern. You can be just as tough, but more effectively tough.
Thich Nhat Hanh is one of the greatest teachers of our time. He reaches from the heights of insight down to the deepest places of the absolutely ordinary.
Those caught in the cycle of self-concern suffer helplessly, while the compassionate are more free and, implicitly, more happy.
The Buddhists think that, because we've all had infinite previous lives, we've all been each other's relatives. Therefore all of you, in the Buddhist view, in some previous life ... have been my mother - for which I do apologize for the trouble I caused you.
So you know how things stand. Now forget what they think of you. Be satisfied if you can live the rest of your life, however short, as your nature demands. Focus on that, and don't let anything distract you. You've wandered all over and finally realized that you never found what you were after: how to live. Not in syllogisms, not in money, or fame, or self-indulgence. Nowhere.
In reality, I never want to grow up.
Memory weaves and traps us at the same time according to a scheme in which we do not participate: we should never speak of our memory, for it is anything but ours; it works on its own terms, it assists us while deceiving us or perhaps deceives up to assist us.
There are certain things that we can deal with by following the rules. But at times, we find the rules restrict you from doing the right things. On such occasions, we have to rethink - either you change the rules or break the rules.
If you need me or my help I will help you, whatever path you may follow. For me there is no difference. All paths lead to the same goal, that is, to realize the Divine.
No human thing is of serious importance.
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