One thing is that [Tibetans] should not give up hope. That's - even [if] it lasts a century. My discussions with the Dalai Lama always were about that.

Never shall I forget that night, the first night in camp, which has turned my life into one long night, seven times cursed and seven times sealed....Never shall I forget those moments which murdered my God and my soul and turned my dreams to dust. Never shall I forget these things, even if I am condemned to live as long as God Himself. Never.

Go over to Greece with the Iliad and Odyssey. These have elements of history, and they have non-historical elements. It's very difficult to pull them apart. And I think there's not much reason to.

I come from a tradition - from the Jewish tradition, which believes in words, in language, in communication.

When you die and go to heaven our maker is not going to ask, 'why didn't you discover the cure for such and such? why didn't you become the Messiah?' The only question we will be asked in that precious moment is 'why didn't you become you?'

I try to see their moral relevance [in the Bible] and, of course, to admire the literary beauty of the text. Prophetic poetry: No one has written the way Isaiah does.

In the beginning was belief, foolish belief, and faith, empty faith, and illusion, the terrible illusion. ... We believed in God, had faith in man, and lived with the illusion that in each one of us is a sacred spark from the fire of the shekinah, that each one carried in his eyes and in his soul the sign of God. This was the source—if not the cause—of all our misfortune.