More than Dr. ML King except in his last few years, more than Gandhi, more than Teresa of Calcutta... David Dellinger is the most relevant Saint of our age, our greatest model, I think. His autobiography is one of the three most important books I have ever read: "From Yale to Jail." #1 for me is "The Gospel in Brief," Tolstoy; and #2. "The People's History of the United States," Howard Zinn.
Quotes:
"Very few people chose war. They chose selfishness and the result was war. Each of us, individually and nationally, must choose: total love or total war. "
"Our nonviolent activism would be more positive if we stressed reaching out with love for our fellow human beings--love not only for the victims, but also for those who defend the existing system, including those who think they benefit from it, even toward the police and other security forces. Love for those who defend the system, including the police who harass and arrest us? Is that unrealistic? Let me testify that this kind of love makes a difference. In 1987, twenty of us invaded the U.S. Capitol Rotunda, protesting against U.S. sponsorship of the terrorist Nicaraguan Contras. When we were arrested and taken downstairs to be fingerprinted, an officer recognized me and introduced me to the other officers. He said, "This is Dave Dellinger, who I want you to meet because his actions are based on love for everyone, including us." I also recognized him: The second time he had arrested me he had grabbed the arm of another officer, who was about to hit me on the head with a club, and said, "Stop. This is a good guy who doesn't need to be hit like that." Love for every human being is necessary for our individual growth and fulfillment. Those who practice this love benefit spiritually as they help others. While there are still badly needed changes in our anti-democratic society, I see positive signs that acting with love for other people and their needs does succeed."
"I see the illness when people take pleasure in beating out their fellow humans in the competitive pursuite of private success that produces winners and losers, victors and victims. So it is not just the suffering of the victims that upsets and moves me, but also the illness of the victors."
"There is nothing more fulfilling than to work in a Beloved Community of people who are laboring to cure that illness [striving for domination/exploitation], in ourselves and in the society, and do not demand a sterile conformity of ideology and action among those who share that goal. In such a community, the members are working, each in her or his own way, to create the "proper capability" of living a sisters and brothers in a world in which everyone will be equal - a world in which people are really born equal and will never cease to be treated as equal, whatever their individual diversities and failings; a world that will not make a mockery of the U.S. claims that we live "with liberty and justice for all."
"For a long time, the demonstrations played a crucial role, not just in showing the public, the traditional peace organizations, the government - and the Mobe (Mobilization) - how widespread and serious the oppositon was but also in giving heart to the demonstrators... When [the citizens] became so upset over teh war that they finally set aside this conditioning [that marching was making a spectacle of oneself] and marched in their first demonstration, it frequently led to a psychological breakthrough, one that I observed ina number of people... The main effect of participating was energizing and empowering. They went back to their local communities ready to play a more confident and active role... After a while, though, the demostrations tended less and less to work that way. Periodic demnstrations bagan to take on a life of their own as the be-all and end-all of the movement. The line got bluurred between participating to end the war and participating in order to enjoy the exhilirating experience of experessing one's antiwar views in solidarity with thousands of like-minded people. There were indications that some people were going to a demonstration much as some people go to a church, synagogue or meditation center. For them, the marches and rallies had become periodic self-satisfying rituals that weren't consistent enough in leading to follow-up activities elsewhere. Instead of helping people to gain new insights and energy to go home and express them in new relationships and practices, they [demonstrations] were becoming almost a substitute for doing so."
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