In this letter, Richard Feynman argues the worthwhile problems are the ones you can really contribute something to.
No problem is too small or too trivial if we can really do something about it.
In this letter, Richard Feynman argues the worthwhile problems are the ones you can really contribute something to.
No problem is too small or too trivial if we can really do something about it.
Excerpt via Alt-Market.com
If there is one concept on Earth that has been the absolute bane of human existence (besides global elitism), it would have to be the concept of the “majority opinion”. The moment men began refusing to develop their own world views without first asking “What does everyone else think?”, they set themselves up for an endless future of failures. We are, of course, very social beings, and our natures drive us to seek those of like mind and spirit in what some might call a “tribal imperative”. However, this imperative to organize is often manipulated by those who understand the psychological mechanisms behind it. Oligarchs and tyrants abuse and exploit the inherent social natures of the people in order to fool them into abandoning their individuality for the sake of the group, or some abstract and dishonest ideal. When successful, the organization of a culture becomes bitter and twisted, changing from a tribe or a community of sovereign individuals, into a nightmare collective of soulless sheep.
Human beings desperately want to belong, but, they also desperately want to understand the environment around them. Often, the desire to belong and the desire to know the truth conflict. In some societies, in order to be accepted, one must give up on his search for truth and avoid eliciting the anger of others. This causes a severe mental and emotional disturbance within a population. In order to reconcile their conflicting needs within a system that does not nurture their quest for transparency, they tend to unconsciously cling to the “majority view” as if their very existence depends on it. The idea of the majority view or the “mainstream”, gives people the sense that they are a part of a group, and at the same time, gives them the illusion of being informed.
Their rationale is:
If most of the population believes something to be true, then, by “statistical law”, it most likely is true. Those who do not share in the majority opinion are therefore in opposition to statistical law; meaning they are behind the times, social deviants, or just plain crazy..
The problem is, history has shown that at pivotal moments in a society the “majority opinion” is usually WRONG. Any progress we do enjoy as a species is almost always due to the actions of tireless aware minorities, or even a lone man or woman who saw what the rest of us could not.
The greatest discoveries and truths have always been the product of individual thought and effort; numerous individuals working on parallel paths to generate new pieces of knowledge or more balanced and principled methods of living. There has never been such a thing as a collectivist realization, or a collectivist truth, and there never will be. Collectives do not think creatively or honestly. Their only concern is the survival of the system at all costs, and usually this requires a foundation of lies.
After the Iraq War
Copyright 2003, John P. Hussman, Ph.D.,
With regard to the war itself, the expectation for a U.S. victory in Iraq within hours has clearly given way to more cautious expectations. What has not changed is the eagerness to look beyond the war, toward peace, stability, economic growth, and buoyant financial markets which are widely expected to be the fruit of this conflict. This eagerness is problematic. To believe that a war of this nature actually ends with the cessation of open conflict, or to base forecasts of its consequences on that belief, is to take a profoundly narrow view of history, politics, and economics. Indeed, the most predictable outcome of such conflicts is the rise of figures who use hate and resentment as platforms for ideologies bent on “purification.” Stalin, Hitler, Pol Pot, and bin Laden all fall into this pattern, to name only a few from the past century. The day that this war ends will undoubtedly be a day of victory for America. The policies that we adopt on the day after will determine the meaning and duration of that victory.
A final comment. In some of the news coverage surrounding the war, the death of humans is described using phrases like “mopping up.” This is tragic. Both we and our enemies are made of the same substance, which is humanity, and all human life is precious. It is one thing to punish evil acts, which is essential, and another thing to dehumanize those that we fight. The most heinous acts in history have always been committed by those who are willing to view their enemies as something less than human, to be eliminated when they become a liability. We should fight the willingness to do this, even in our words.
Suffering, ignorance, pride, and anger are all ulcers that create openings for the hatred and dehumanization of one’s enemies. The capacity for this is not only in our enemies, but also in us, because it is an element of human nature. It takes both strength and insight to punish evil without transforming our own suffering into hatred, and without forgetting that our enemies are human, and also suffer. Justice and defense are certainly not incompatible with compassion. If this compassion is not reciprocated by our enemies, then it is one of the things that do truly make us different.
With gratitude, admiration, and prayers for our troops, and sorrow for the lives lost on both sides of this war.
I rarely discuss political risks, but these are becoming increasingly central to the investment markets. It is difficult to discuss war in relation to finance, because such discussions often appear terribly cold to the human tragedy of it. With the understanding that politics is never a subject that evokes agreement, here are my thoughts.
On a historical basis, war has not been particularly bad for the markets, because early uncertainty has been followed either by a certain numbness or by resolution. In both cases, risk premiums have initially spiked higher, followed by a decline. Prices move opposite to risk premiums, of course, leading to the characteristic sharp selloff and prolonged recovery related to war.
With regard to current risks, however, I don’t think we can be so neutral about them. A military action in Iraq is likely to lead to much wider ramifications than the Gulf War. If the greatest fear of our enemies is that the U.S. is willing to use its power to threaten or prevent their sovereignty, what stronger way to validate these fears than to overthrow one of their governments? As a result, a military action in Iraq carries with it a much greater risk of retaliation in the form of renewed terrorist attempts. This would most probably drive risk premiums to high and fairly sustained levels, with economic effects on profits further depressing equity values.
The human risks to a war in Iraq are of far greater concern. Many of the “hawks” favoring war seem to have little combat experience, and are relying on a cakewalk to Baghdad – convinced that the U.S. made an error by failing to “finish the job” in the Gulf war. One wonders whether they recall that Eisenhower chose not to “finish the job” by making a northern push to Berlin in World War II. The Russians pushed ahead, and lost roughly 400,000 soldiers doing so – more than the U.S. lost in the entirety of World War II. The Iraqi army is certainly not the German army, but war, if it comes, will not be confined to the desert as it was during the Gulf War. The U.S. would certainly minimize casualties by destroying as much as possible from the air before land troops were deployed. But I doubt that the total number of casualties on both sides would be reduced by such destruction. Though we are Americans first, every life lost in war is a tragedy.
It strikes me that the U.S. has lost much of the international support and sympathy that it enjoyed last year, largely because of a White House foreign policy team that seems intent on escalation of conflicts to the exclusion of diplomatic alternatives. That’s unfortunate, because already the White House’s unfathomable doctrine of “preventive war” has provoked a destabilization of nuclear risks in North Korea. To a great extent, our enemies hate us not because of our freedoms, but because they believe that we are willing to deny them the same freedoms that we defend for ourselves. If our enemies understood America from the standpoint of its principles, its ideals, and its people, they would see these fears as unreasonable. But such fears can certainly be fanned by the foreign policy of a particular Administration, and this one is doing a good job of it.
The heightened nuclear tension in North Korea is a predictable response from a country identified as the third vertex of an “axis of evil,” in the face of a planned military overthrow of one of the other vertices. What country, so identified, would not move to defend itself in the face of a potential invasion of Iraq? Understanding this, the best answer from the White House would be some gesture to assure that the U.S. does not intend a preemptive attack on North Korea as well. The resolution of any dispute requires one to ask “To what is each side entitled?” – and North Korea has asked for a nonaggression pact. Even if our response falls short of such formality, there are certainly some gestures that the U.S. can make along those lines to de-escalate the threat there.
All peace is based on a willingness – however distasteful – to understand one’s enemy. Hate and evil typically have their origins in fear, ignorance, suffering, and perceptions of injustice. It is always possible to make gestures that address these without compromising one’s own security or justice.
Is the group of hawks in the White House wise enough to understand its enemies? Maybe not. U.S. foreign policy is increasingly based on the notion that enemies should be eliminated. But if our enemies believe the same thing, the equilibrium cannot be peace without devastating losses first. Escalation is a long road, and the end of that road may not be peace after all. As Zen master Thich Nhat Hanh says, there is no way to peace – peace is the way. Understanding our enemies requires us to contemplate their fears, ignorance, suffering, and perceptions of injustice – however distasteful that is to imagine. Understanding does not prevent us from defending ourselves, or from seeking justice, but it informs a multitude of decisions and actions that can help, and as a result, that can stabilize our world.
As we enter a new year, there seem to be no fewer risks than in the year that is ending. But always, we can be full of hope.
I want to thank you for the opportunity to come into your computer monitor every week to analyze, discuss, teach, rant, and occasionally make no sense at all. (Those of you who have flat panels are also forcing me to buff up, so thanks for that too). As always, I appreciate your business, and I hope that I have served you well. But most of all, I am thankful for your trust.
Wishing you health and happiness in the New Year. – John
In memory of Dr. Martin Luther King, Jr.
Excerpted from a sermon titled “The three dimensions of a complete life”
Somewhere along the way, we must learn that there is nothing greater than to do something for others. And this is the way I’ve decided to go the rest of my days… I don’t know how long I’ll live, and I’m not concerned about that—but I hope I can live so well that the preacher can get up and say, “He was faithful.” That’s all, that’s enough. That’s the sermon I’d like to hear: “Well done my good and faithful servant. You’ve been faithful; you’ve been concerned about others.” That’s where I want to go from this point on the rest of my days. “He who is greatest among you shall be your servant.” I want to be a servant. I want to be a witness for my Lord, to do something for others.
And don’t forget in doing something for others that you have what you have because of others. Don’t forget that. We are tied together in life and in the world. And you may think you got all you got by yourself. But you know, before you got out here to church this morning, you were dependent on more than half of the world. You get up in the morning and go to the bathroom, and you reach over for a bar of soap, and that’s handed to you by a Frenchman. You reach over for a sponge, and that’s given to you by a Turk. You reach over for a towel, and that comes to your hand from the hands of a Pacific Islander. And then you go on to the kitchen to get your breakfast. You reach on over to get a little coffee, and that’s poured in your cup by a South American. Or maybe you decide that you want a little tea this morning, only to discover that that’s poured in your cup by a Chinese. Or maybe you want a little cocoa, that’s poured in your cup by a West African. Then you want a little bread and you reach over to get it, and that’s given to you by the hands of an English-speaking farmer, not to mention the baker. Before you get through eating breakfast in the morning, you’re dependent on more than half the world. That’s the way God structured it; that’s the way God structured this world. So let us be concerned about others because we are dependent on others.
But don’t stop here either. You know, a lot of people master the length of life, and they master the breadth of life, but they stop right there. Now if life is to be complete, we must move beyond our self-interest. We must move beyond humanity and reach up, way up for the God of the universe, whose purpose changeth not.
Now a lot of people have neglected this third dimension. And you know, the interesting thing is a lot of people neglect it and don’t even know they are neglecting it. They just get involved in other things. And you know, there are two kinds of atheism. Atheism is the theory that there is no God. Now one kind is a theoretical kind, where somebody just sits down and starts thinking about it, and they come to a conclusion that there is no God. The other kind is a practical atheism, and that kind goes out of living as if there is no God. And you know there are a lot of people who affirm the existence of God with their lips, and they deny his existence with their lives.
You’ve seen these people who have a high blood pressure of creeds and an anemia of deeds. They deny the existence of God with their lives and they just become so involved in other things. They become so involved in getting a big bank account. They become so involved in getting a beautiful house, which we all should have. They become so involved in getting a beautiful car that they unconsciously just forget about God. There are those who become so involved in looking at the man-made lights of the city that they unconsciously forget to rise up and look at that great cosmic light and think about it—that gets up in the eastern horizon every morning and moves across the sky with a kind of symphony of motion and paints its technicolor across the blue—a light that man can never make. They become so involved in looking at the skyscraping buildings of the Loop of Chicago or Empire State Building of New York that they unconsciously forget to think about the gigantic mountains that kiss the skies as if to bathe their peaks in the lofty blue—something that man could never make. They become so busy thinking about radar and their television that they unconsciously forget to think about the stars that bedeck the heavens like swinging lanterns of eternity, those stars that appear to be shiny, silvery pins sticking in the magnificent blue pincushion. They become so involved in thinking about man’s progress that they forget to think about the need for God’s power in history. They end up going days and days not knowing that God is with them.
And I’m here to tell you today that we need God. Modern man may know a great deal, but his knowledge does not eliminate God. And I tell you this morning that God is here to stay. A few theologians are trying to say that God is dead. And I’ve been asking them about it because it disturbs me to know that God died and I didn’t have a chance to attend the funeral. They haven’t been able to tell me yet the date of his death. They haven’t been able to tell me yet who the coroner was that pronounced him dead. They haven’t been able to tell me yet where he’s buried.
You see, when I think about God, I know his name. He said somewhere, back in the Old Testament, “I want you to go out, Moses, and tell them ‘I Am’ sent you.” He said just to make it clear, let them know that “my last name is the same as my first, ‘I Am that I Am.’ Make that clear. I Am.” And God is the only being in the universe that can say “I Am” and put a period behind it. Each of us sitting here has to say, “I am because of my parents; I am because of certain environmental conditions; I am because of certain hereditary circumstances; I am because of God.” But God is the only being that can just say, “I Am” and stop right there. “I Am that I Am.” And He’s here to stay. Let nobody make us feel that we don’t need God.
As I come to my conclusion this morning, I want to say that we should search for him. We were made for God, and we will be restless until we find rest in him… Somewhere I read, “The earth is the Lord’s and the fullness thereof, and I’m going on because I have faith in Him. I do not know what the future holds, but I do know who holds the future. And if He’ll guide us and hold our hand, we’ll go on in.
In honor of Dr. Martin Luther King, Jr.
Loving Your Enemies
November 17 1957
“I want to use as a subject from which to preach this morning a very familiar subject, and it is familiar to you because I have preached from this subject twice before to my knowing in this pulpit. I try to make it a, something of a custom or tradition to preach from this passage of Scripture at least once a year, adding new insights that I develop along the way out of new experiences as I give these messages. Although the content is, the basic content is the same, new insights and new experiences naturally make for new illustrations.
“So I want to turn your attention to this subject: “Loving Your Enemies.” It’s so basic to me because it is a part of my basic philosophical and theological orientation—the whole idea of love, the whole philosophy of love. In the fifth chapter of the gospel as recorded by Saint Matthew, we read these very arresting words flowing from the lips of our Lord and Master: “Ye have heard that it has been said, ‘Thou shall love thy neighbor, and hate thine enemy.’ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you; that ye may be the children of your Father which is in heaven.”
“Over the centuries, many persons have argued that this is an extremely difficult command. Many would go so far as to say that it just isn’t possible to move out into the actual practice of this glorious command. But far from being an impractical idealist, Jesus has become the practical realist. The words of this text glitter in our eyes with a new urgency. Far from being the pious injunction of a utopian dreamer, this command is an absolute necessity for the survival of our civilization. Yes, it is love that will save our world and our civilization, love even for enemies.
“Now let me hasten to say that Jesus was very serious when he gave this command; he wasn’t playing. He realized that it’s hard to love your enemies. He realized that it’s difficult to love those persons who seek to defeat you, those persons who say evil things about you. He realized that it was painfully hard, pressingly hard. But he wasn’t playing. We have the Christian and moral responsibility to seek to discover the meaning of these words, and to discover how we can live out this command, and why we should live by this command.
“Now first let us deal with this question, which is the practical question: How do you go about loving your enemies? I think the first thing is this: In order to love your enemies, you must begin by analyzing self. And I’m sure that seems strange to you, that I start out telling you this morning that you love your enemies by beginning with a look at self. It seems to me that that is the first and foremost way to come to an adequate discovery to the how of this situation.
“Now, I’m aware of the fact that some people will not like you, not because of something you have done to them, but they just won’t like you. But after looking at these things and admitting these things, we must face the fact that an individual might dislike us because of something that we’ve done deep down in the past, some personality attribute that we possess, something that we’ve done deep down in the past and we’ve forgotten about it; but it was that something that aroused the hate response within the individual. That is why I say, begin with yourself. There might be something within you that arouses the tragic hate response in the other individual.
“This is true in our international struggle. Democracy is the greatest form of government to my mind that man has ever conceived, but the weakness is that we have never touched it. We must face the fact that the rhythmic beat of the deep rumblings of discontent from Asia and Africa is at bottom a revolt against the imperialism and colonialism perpetuated by Western civilization all these many years.
“And this is what Jesus means when he said: “How is it that you can see the mote in your brother’s eye and not see the beam in your own eye?” And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves.
“A second thing that an individual must do in seeking to love his enemy is to discover the element of good in his enemy, and every time you begin to hate that person and think of hating that person, realize that there is some good there and look at those good points which will over-balance the bad points.
“Somehow the “isness” of our present nature is out of harmony with the eternal “oughtness” that forever confronts us. And this simply means this: That within the best of us, there is some evil, and within the worst of us, there is some good. When we come to see this, we take a different attitude toward individuals. The person who hates you most has some good in him; even the nation that hates you most has some good in it; even the race that hates you most has some good in it. And when you come to the point that you look in the face of every man and see deep down within him what religion calls “the image of God,” you begin to love him in spite of. No matter what he does, you see God’s image there. There is an element of goodness that he can never slough off. Discover the element of good in your enemy. And as you seek to hate him, find the center of goodness and place your attention there and you will take a new attitude.
“Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it. There will come a time, in many instances, when the person who hates you most, the person who has misused you most, the person who has gossiped about you most, the person who has spread false rumors about you most, there will come a time when you will have an opportunity to defeat that person. It might be in terms of a recommendation for a job; it might be in terms of helping that person to make some move in life. That’s the time you must do it. That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It’s not merely an emotional something. Love is creative, understanding goodwill for all men. It is the refusal to defeat any individual. When you rise to the level of love, of its great beauty and power, you seek only to defeat evil systems. Individuals who happen to be caught up in that system, you love, but you seek to defeat the system.
“The Greek language, as I’ve said so often before, is very powerful at this point. It comes to our aid beautifully in giving us the real meaning and depth of the whole philosophy of love. And I think it is quite apropos at this point, for you see the Greek language has three words for love, interestingly enough. It talks about love as eros. That’s one word for love. Eros is a sort of, aesthetic love. Plato talks about it a great deal in his dialogues, a sort of yearning of the soul for the realm of the gods. And it’s come to us to be a sort of romantic love, though it’s a beautiful love. Everybody has experienced eros in all of its beauty when you find some individual that is attractive to you and that you pour out all of your like and your love on that individual. That is eros, you see, and it’s a powerful, beautiful love that is given to us through all of the beauty of literature; we read about it.
“Then the Greek language talks about philia, and that’s another type of love that’s also beautiful. It is a sort of intimate affection between personal friends. And this is the type of love that you have for those persons that you’re friendly with, your intimate friends, or people that you call on the telephone and you go by to have dinner with, and your roommate in college and that type of thing. It’s a sort of reciprocal love. On this level, you like a person because that person likes you. You love on this level, because you are loved. You love on this level, because there’s something about the person you love that is likeable to you. This too is a beautiful love. You can communicate with a person; you have certain things in common; you like to do things together. This is philia.
“The Greek language comes out with another word for love. It is the word agape. And agape is more than eros; agape is more than philia; agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you’ve ever seen.
“And this is what Jesus means, I think, in this very passage when he says, “Love your enemy.” And it’s significant that he does not say, “Like your enemy.” Like is a sentimental something, an affectionate something. There are a lot of people that I find it difficult to like. I don’t like what they do to me. I don’t like what they say about me and other people. I don’t like their attitudes. I don’t like some of the things they’re doing. I don’t like them. But Jesus says love them. And love is greater than like. Love is understanding, redemptive goodwill for all men, so that you love everybody, because God loves them. You refuse to do anything that will defeat an individual, because you have agape in your soul. And here you come to the point that you love the individual who does the evil deed, while hating the deed that the person does. This is what Jesus means when he says, “Love your enemy.” This is the way to do it. When the opportunity presents itself when you can defeat your enemy, you must not do it.
“Now for the few moments left, let us move from the practical how to the theoretical why. It’s not only necessary to know how to go about loving your enemies, but also to go down into the question of why we should love our enemies. I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that’s the strong person. The strong person is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate – that it doesn’t cut it off. It only intensifies the existence of hate and evil in the universe. Somebody must have religion enough and morality enough to cut it off and inject within the very structure of the universe that strong and powerful element of love.
“I think I mentioned before that sometime ago my brother and I were driving one evening to Chattanooga, Tennessee, from Atlanta. He was driving the car. And for some reason the drivers were very discourteous that night. They didn’t dim their lights; hardly any driver that passed by dimmed his lights. And I remember very vividly, my brother A. D. looked over and in a tone of anger said: “I know what I’m going to do. The next car that comes along here and refuses to dim the lights, I’m going to fail to dim mine and pour them on in all of their power.” And I looked at him right quick and said: “Oh no, don’t do that. There’d be too much light on this highway, and it will end up in mutual destruction for all. Somebody got to have some sense on this highway.”
“Somebody must have sense enough to dim the lights, and that is the trouble, isn’t it? That as all of the civilizations of the world move up the highway of history, so many civilizations, having looked at other civilizations that refused to dim the lights, and they decided to refuse to dim theirs. And Toynbee tells that out of the twenty-two civilizations that have risen up, all but about seven have found themselves in the junk heap of destruction. It is because civilizations fail to have sense enough to dim the lights. And if somebody doesn’t have sense enough to turn on the dim and beautiful and powerful lights of love in this world, the whole of our civilization will be plunged into the abyss of destruction. And we will all end up destroyed because nobody had any sense on the highway of history.
“Somewhere somebody must have some sense. Men must see that force begets force, hate begets hate, toughness begets toughness. And it is all a descending spiral, ultimately ending in destruction for all and everybody. Somebody must have sense enough and morality enough to cut off the chain of hate and the chain of evil in the universe. And you do that by love.
“There’s another reason why you should love your enemies, and that is because hate distorts the personality of the hater. We usually think of what hate does for the individual hated or the individuals hated or the groups hated. But it is even more tragic, it is even more ruinous and injurious to the individual who hates. You just begin hating somebody, and you will begin to do irrational things. You can’t see straight when you hate. You can’t walk straight when you hate. You can’t stand upright. Your vision is distorted. There is nothing more tragic than to see an individual whose heart is filled with hate. He comes to the point that he becomes a pathological case. For the person who hates, you can stand up and see a person and that person can be beautiful, and you will call them ugly. For the person who hates, the beautiful becomes ugly and the ugly becomes beautiful. For the person who hates, the good becomes bad and the bad becomes good. For the person who hates, the true becomes false and the false becomes true. That’s what hate does. You can’t see right. The symbol of objectivity is lost. Hate destroys the very structure of the personality of the hater.
“The way to be integrated with yourself is be sure that you meet every situation of life with an abounding love. Never hate, because it ends up in tragic, neurotic responses. Psychologists and psychiatrists are telling us today that the more we hate, the more we develop guilt feelings and we begin to subconsciously repress or consciously suppress certain emotions, and they all stack up in our subconscious selves and make for tragic, neurotic responses. And may this not be the neuroses of many individuals as they confront life that that is an element of hate there. And modern psychology is calling on us now to love. But long before modern psychology came into being, the world’s greatest psychologist who walked around the hills of Galilee told us to love. He looked at men and said: “Love your enemies; don’t hate anybody.” It’s not enough for us to hate your friends because—to to love your friends—because when you start hating anybody, it destroys the very center of your creative response to life and the universe; so love everybody. Hate at any point is a cancer that gnaws away at the very vital center of your life and your existence. It is like eroding acid that eats away the best and the objective center of your life. So Jesus says love, because hate destroys the hater as well as the hated.
“Now there is a final reason I think that Jesus says, “Love your enemies.” It is this: that love has within it a redemptive power. And there is a power there that eventually transforms individuals. That’s why Jesus says, “Love your enemies.” Because if you hate your enemies, you have no way to redeem and to transform your enemies. But if you love your enemies, you will discover that at the very root of love is the power of redemption. You just keep loving people and keep loving them, even though they’re mistreating you. Here’s the person who is a neighbor, and this person is doing something wrong to you and all of that. Just keep being friendly to that person. Keep loving them. Don’t do anything to embarrass them. Just keep loving them, and they can’t stand it too long. Oh, they react in many ways in the beginning. They react with bitterness because they’re mad because you love them like that. They react with guilt feelings, and sometimes they’ll hate you a little more at that transition period, but just keep loving them. And by the power of your love they will break down under the load. That’s love, you see. It is redemptive, and this is why Jesus says love. There’s something about love that builds up and is creative. There is something about hate that tears down and is destructive. So love your enemies.
“There is a power in love that our world has not discovered yet. Jesus discovered it centuries ago. Mahatma Gandhi of India discovered it a few years ago, but most men and most women never discover it. For they believe in hitting for hitting; they believe in an eye for an eye and a tooth for a tooth; they believe in hating for hating; but Jesus comes to us and says, “This isn’t the way.”
“As we look out across the years and across the generations, let us develop and move right here. We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way. Jesus discovered that.
“And our civilization must discover that. Individuals must discover that as they deal with other individuals. There is a little tree planted on a little hill and on that tree hangs the most influential character that ever came in this world. But never feel that that tree is a meaningless drama that took place on the stages of history. Oh no, it is a telescope through which we look out into the long vista of eternity, and see the love of God breaking forth into time. It is an eternal reminder to a power-drunk generation that love is the only way. It is an eternal reminder to a generation depending on nuclear and atomic energy, a generation depending on physical violence, that love is the only creative, redemptive, transforming power in the universe.
“So this morning, as I look into your eyes, and into the eyes of all of my brothers in Alabama and all over America and over the world, I say to you, “I love you. I would rather die than hate you.” And I’m foolish enough to believe that through the power of this love somewhere, men of the most recalcitrant bent will be transformed. And then we will be in God’s kingdom.”