Subject: Bevel: There are No Evil People KEYNOTE SPEECH by Reverend James L. Bevel March 20, 1993, Saturday Schiller Institute ICLC National Conference, Northern Virginia Sheraton Premier Hotel, Tysons Corner To our master of ceremonies, Sister Amelia Boynton, and to our panelists Lyndon LaRouche and Helga LaRouche, and to all of you: Greetings. I want to thank all of you for being here today, and for being a part of the ongoing American Revolution. I come today with mixed emotions: I'm not too sad and not too happy and not too energetic, because so many things are happening, that it often keeps your mind in a whirlwind. Just about the time you hear about one situation and lay down and go to sleep, you wake up and you hear about another situation. So I am like Job, when Job was having all those difficulties. Every time someone would come to Job and tell him, ``You know, your house burned down,'' by the time they closed the door and went out, someone else would come back and say, ``Your cattle have been stolen.'' Someone would come in with another story, and say something else had happened. That is how it is in America today. Just about the time we hear some bad news from the East and close the newspaper and turn on the television, we hear bad news from the West. So it keeps you in a vertigo state, of not knowing often what to do. Of course, that is one of the strategies of war, to keep people emotionally imbalanced, so that their intellect and their emotions become separated, so that they cannot formulate strategies and thoughts. But in spite of all of that, as Americans, we have a responsibility. We have a responsibility for our nation, and we have a responsibility for the American Revolution, because no one has inherited anything on Earth as significant as those of us who have inherited the American Revolution. For in the American Revolution, we have the right, and the authority, and the responsibility, to carry out the first premises of God's edict when He created Man in his image and likeness and when He breathed into him the breath of life and Man became a living soul, and He ordered Man to take dominion over the earth. In 1776, this idea came into being as a form of government, when men had comprehended, intellectually and scientifically, and wrote it as a constitutional proposition, that all men are created equal. That is a great responsibility. So we come today, to take responsibility for that edict, to move civilization forward, and we cannot afford to fail. A Controversy Today, I want to speak about something that might be controversial at first, but I hope to end the controversy on this point. I want to talk about a fact: There are no {evil} people, but there is a need for good people to let their little lights shine. I want everybody to say that with me. There {are no evil people,}--some of you all ain't saying it, because you don't believe me. But I want {everybody} to say it. Let's say it together: {There are no evil people, but there is a need for good people to let their little lights shine.} Can we say it together now? {There are no evil people,} but there {is a need} for {good people} to let their little lights shine. Now that is controversial. But we hope to end that controversy as we go into our dialogue. It was the recognition of this fact that moved me to social activism over 30 years ago. Before that, I was the pastor of a church, where I preached against sin--{and} evil people--only to discover that my preaching and accurate description of misguided people, did nothing to rectify, improve, or create better conditions. After having been indoctrinated into the fact and cause of slavery, and the power of the oppressor, and the powerlessness of the oppressed, I thought I understood good, and how to stay out of the way and to get around evil people. So I thought there were evil people. I used to think that. I used to believe that; and then I was introduced to a principle that there are no evil people. The other day, one of the great fortunes fell upon me. I am a very fortunate person. Because in my sojourn, for instance, I had the opportunity to meet and work with Fanny Lou Hamer; I had the great fortune of meeting and working with Amsey Moore; T. Y. Rogers; Charles Billups; C.K. Steele; Kelly Miller Smith; Martin King; Malcolm X--all these people. And this past year, I went over to a fellow's house, who was one of the great American revolutionaries. I have his book. I went to his house, and he was engaged in a great struggle with cancer; and he was dying. He had written this book, {The Civil War and the American System.} I have a different attitude toward death than most people, I guess, after I found that men don't die, so I don't generally get sad when people die. Because I'm so tired most of the time when I go to bed at night, I ask the Lord, ``Please don't wake me up in the morning.'' So I have a different concept. Most folks are afraid of death; I get tired out here. So I prayed with this brother; and then I started reading his book. This brother has made a {great} contribution to my enlightenment, and I want everybody here to get a copy of the book. And I want those of you who come from districts where there are black elected officials, to make sure that all the black elected officials in your area, get one of these books, because I can assure you, that when they read his book, most of them will come out on the right side. What I want to do, before I even get into my speech, I just want to stop and take a few moments for us to reflect on this brother, Allen Salisbury, and to thank God for him and for the contribution he has made to the American Revolution. So let us have a moment of silence. We thank you, Father, for Your children, who You send in among us, who serve You and serve mankind with the spirit of unselfishness, for it is in their service that we find strength and light. In the name of Christ we pray. Amen. You would have to have met this guy to appreciate my thesis, that there are no evil people. Once you can get this issue cleared up in your mind, you will become a revolutionary. You cannot become a revolutionary until you get this issue cleared up in your mind, that there {are no evil people.} And this is a hard one to get cleared up, because it is difficult: I just came back from Croatia, and heard all of the reports of the rapes and the murder and saw the destruction. We know all about what has happened to LaRouche. And we went through this court case here with these guys who had kidnapped people, and we read the book {Travesty} and we read {The Ugly Truth About the ADL,} and all of us have read {Dope, Inc.}; and we know all about these people and what they do; and yet, we come and say, ``Well there are no evil people.'' It appears to be a contradiction, but please understand--I want you to think about it: there {are} no evil people. Then what is it, if there are no evil people? Because people live for such a short time, you see? They are here just for a few days. But the problems that we are working on, go beyond the lifespan of any person we know. I remember when I was saying this to some young people in Selma, Alabama, and they said, ``No, you've got to be wrong. Because you apparently don't know Jim Clark!'' And I said, ``You see, the problem we are dealing with, in fact existed before Jim Clark was born. It has nothing to do with Jim Clark.'' If we went to another country where Jim Clark had never been, if we went to New Orleans, if we went to Mississippi, if we went to South Carolina, and down in Florida, the problem exists, and Jim Clark has never been to any of those places. We are not dealing with a {who}; we are dealing with a {what.} There are no evil people. And so I used to think there were evil people. And I thought I was good, and the other people were evil. I thought all black folks were good people, and all white folk were evil people. Of course, the movement finally taught me different from that. Then I was introduced to Christ, the scientific teacher, through Leo Tolstoy and Mahatma Gandhi. Isn't that interesting, that a Hindu had to introduce a Christian to Christ? Because the so-called Christians didn't know Him. I was told by Leo Tolstoy and I was told by Mahatma Ghandhi that there were no evil people, and that my oppression and the {oppression of any and all peoples, is predicated upon the fact that the person or the people are not assuming responsibility and exercising the authority invested in them by God.} That oppression has nothing to do with evil people; it has to do with one not exercising responsibility and authority. For me, this was strong medicine because I thought I had too much correct historical data, and too many experiences that refuted the statement that there are no evil people. However, when I began to go into non-violent workshops, and began to learn to pray, I discovered that as I forgave people and gained insight into my own errors, what were once perceived to be evil people, were simply people who had not {prayed through, thought through, and worked through} all of their options, and therefore could not take advantage, of all of their God-given opportunities. I want you to hear me very carefully. Because once you understand this, you can give leadership. The problem is not that people are evil: {they simply have not prayed through, thought through, and worked through all of their options, and therefore cannot take advantage of all of their God-given opportunities.} That is the problem. Who is it that wouldn't want to be in charge of a constitutional international government that was scientifically correct? Who is that wouldn't want to be involved in administering across the world, a Christian physical economy system, that was equitable and correct in its function? Who wouldn't want to be doing that? So people are not evil, and people do not want to be evil; people simply have not prayed through and thought through and worked through their options. That is why Jesus's disciples came to him and said, ``Master, teach us how to pray. {Teach us} how to pray through and think through and work through our options, so that we can take advantage of the opportunities that you present before us, and so we do not have to take advantage of our neighbors. Until you understand this principle, you cannot give leadership, because when you go into a situation and people have not thought through and prayed through and worked through their options, the question is: Can {you} help them pray through and think through and work through their options which empower them? Or do you go complaining about them? And gossiping about them? Or do you go {giving leadership} to them? That is the question. After I left the assumption of people being evil behind, I lost fear, I lost anger, and I lost tiredness. Once the fear, anger, and tiredness were gone, I could think clearly, I had the courage and the energy to act on what was real, what was right, and what was just. It was this liberating experience that caused me to know, understand, and appreciate the Declaration of Independence and the United States Constitution. It was this liberation, that caused me to organize the Open Theater Movement in 1961; to continue the Freedom Ride in 1961; to set up the Mississippi Project in 1961; to organize the Council of Federated Organizations and the Mississippi Free Press; to organize the youth in Birmingham, to call the March on Washington, to organize the Alabama Right to Vote movement, the Chicago Open Housing Movement, and to direct a mobilization against the War in Vietnam. What I had discovered was something very simple: There were not evil people in the world; there was simply the need for good people to let their little lights shine. And so instead of me being on the hunt for evil people, I started {doing the work} that God had put before me to do. I started working as a citizen, I started carrying on the responsibility of an American citizen. We sit around, not working, arguing about the evil that fills up the world, because we're not putting good in the world--know what I mean? Know what I mean? We pick up the paper and we read about evil, because we didn't do anything to make folks write about the good. Turn the Other Cheek I used to talk to black people, and they used to be mad with the white press. They'd say, ``You know, white people don't write anything good about us.'' I'd say, ``You're not doing anything good! Stealing chickens and breaking into somebody's store. That's not good news.'' You have to {make} good news. If you want good news to be in the newspaper, you have to live a life that forces the writers to write something that they are not accustomed to writing. So we used to practice making good news. I used to tell people: ``Stop watching the news and {make} some good news. Stop waiting on good news.'' There isn't going to be good news. In studying the Sermon on the Mount, I discovered that Jesus's understanding of those who are called evil people, are those who injure themselves--I want you all to hear me very carefully--and extend their injury to others. Isn't that something? Here's a man injuring himself; and in the process of injuring himself, he extends the injury to another person. And Jesus's logic for dealing with this was: Turn the other cheek. In other words, get to the interior of the problem, and do not react to the exterior expression of the problem. Make sense? Let me tell you how this used to work. You older people can remember the ``Beulah'' show? Before television came along, they had this show called the ``Beulah'' show on radio? That was an American radio comedy. Beulah was a black housemaid and cook, who worked for Mr. Anderson, this white man. And the humor was based on the fact that no matter how insulting or disrespectful Mr. Anderson was to Beulah, she always showed an overly motherly concern for the {injury} that he was doing to himself whenever he insulted and disrespected her. It would be very humorous. Here this man would come in and do something insulting, and this woman just acted like he was her little baby and cared for him and was concerned that he had made a fool of himself. And so the audience would always laugh. A lot of people didn't understand the nature of the humor in the story. What was funny was the fact that she always acted like she had never been insulted or disrespected. For the audience, this was very strange; because they accepted the assumption that Mr. Anderson was superior, and had a superior position. {However,} Beulah operated from the premise of Our Father, the Creator, Christ, the Redeemer, the Reconciler, and the Constitution that allows us to cooperate on our common interests. {Beulah never bought into the authority of the class concept.} If you buy into a lie, you are going to wind up feeling inferior and acting inferior. For instance, I was in Ireland, and I was there trying to organize the guys on how to put the British out over there. They would keep on doing these crazy military actions that wouldn't kill a mosquito--just enough to keep the British organizing, enough to keep the British keeping the world sympathetic toward the British. So I was trying to show them how to get the British out; and they couldn't understand the logic. Because they were so engrossed in getting even with the British, because they {feel inferior} to the British. And this one guy asked me, ``Well, Reverend, how do you black people in America forgive white people?'' And the only thing he knew about black people was what he saw on Amos 'n' Andy and Stepenfetchit. I explained to him Western culture as comprehended and manifested by black people. I said, ``Oh, no. When it comes to inventions, we are totally out of proportion to white people. When it comes to scholarship and contributions to Western civilization, our contributions are totally out of proportion, in terms of the great amount we have contributed.'' I said, ``So I can afford to let a Jim Clark slap me. Because I don't feel inferior to him. I can afford to let a Bull Connor spit on me, because I am a doctor and he is a fool.'' I can afford to do that. But when you come to a situation feeling inferior to people, you find yourself needing to express a false sense of courage; because you feel inferior. But if you {don't buy into the lie,} that somebody is {superior} to you, then you can start with the premise of Our Father, and work out any problem. A lot of people go around telling these lies, ``You know, man''--you hear a lot of people saying this--``this is a white man's world.'' A lot of people buy into that foolishness. ``This is a white man's world.'' Now I have known since I was four years old, that the Earth was the Lord's. Since I was four. It was His before white folks got here. White folks will come here and be gone, and it will {still} be God's world. Do you understand me? Christian Economics So I don't let anybody trick me into believing that they have irrationally murdered somebody, enslaved somebody, and therefore they are rich and I should understand their economics. I don't need to understand the economics of a raper and a robber. Because Jesus Christ teaches a system of economics: ``Seek ye first the kingdom of God and all these things will be added to you''--which is the economics that Lyndon LaRouche teaches, which is the economics that {all Americans} should understand, the economics by which you, by serving God and man, generate wealth without violating other people. And if anybody has not yet understood that system of economics, before you leave here, you should get all his books and read them, so you can understand how to join the American Revolution. The strategy of the British--as Mel would call them the oligarchs, the Anglo-Americans--is to make you feel inferior and force you to buy into the class concept: ``Us the mainstream and Y'all the extremists.'' See? That's a strategy, right? ``Us the mainstream, and Y'all the extremists.'' And what happens, is that some of us start believing that; and we start acting that way. We say, ``Well, they're the mainstream, and we're the extremists.'' Well, that's just their concept, but it is false. ``Us'' and ``Y'all.'' Then we start a little game called ``Us'' and ``Them.'' ``Us'' the good guys, and ``Them'' the bad guys. Whenever you let your enemy make you react or force you to define yourself in reaction to him, your enemy can control you. I'll give you an illustration of this. I went to a meeting at a congressional office the other day with one of our guys. He went in and was telling the aide to the congressman what we were working on, and the aide was very enthusiastic about what he was talking about. I was in the meeting with him. And then, our organizer said to the aide, ``Do you know the problem in your state?'' She said, ``No. What?'' He said, ``Your senator.'' He started talking about the senator so bad, that the aide said, ``Mister, please don't look at me like that. They don't even come by our office.'' I said to myself, I hope this lady isn't the cousin or the niece or the daughter of some of these guys he's talking about. What had happened? He had temporarily fallen into this ``Us'' and ``Them.'' Which means that he had gotten out of the principles of America. In America, we always have to begin with God. Because if you go back to what Jesus was talking about when He said, ``Blessed are the peacemakers for they shall be called the children of God,'' Americans are the children of God. When you say, I'm an American, you're saying I'm a child of God. So America is the political-social language for the theological word, ``children of God.'' In church we say ``children of God.'' In the social world, we say ``Americans.'' They are synonymous. So you have to always start with Our Father--God. What is God doing? And what did Christ come to do? And what does the Constitution give us the authority to do together, in the interests of everybody? How do we cooperate? So you don't start debating about division; you lay out a strategy for correct action in the interests of everybody. In other words, don't start with your enemy's lie; start with God's truth. The way you control the media, the way you control the movement, the way you control the battlefield, is don't react to the enemy's lie; act on God's truth. And whenever they hit you and dog you and get you angry and feeling inferior, you find yourself reacting to his lie rather than establishing God's truth. Let me just move on from this little point, in terms of how significant this point is. Jesus didn't just say this in order to try to be more extreme than other people, to prove that he was a heavy cat. {This was a principle} with Jesus Christ. This is a scientific principle. Even when people were lynching this man--I want you to hear me very carefully--they were {lynching} him. And this was not a play they were putting on for the Easter season. {This guy was being lynched. They were hanging him. They were abusing him. They were violating the man}; and he never became clouded about the question. ``Father,'' he says, ``forgive them because they don't know how to pray through, and think through, and work through their options, and they are violating me as a result. So would you please forgive them.'' That's intelligence. That's intelligence. And let me tell you something: If you do not rise to that level of intelligence, you will never be a revolutionary. Because the enemy can make you lose focus. Because the enemy can make you start fighting him rather than fighting for the Good. There is a difference between fighting for the Good and fighting your enemy. If you fight for the Good, {your enemy will fail anyway.} If you fight for the Good, you will reveal the ill motives and the treachery of your enemy. If you fight for the Good, you expose your enemy in a way that he did not intend to be exposed. It is this principle of Jesus Christ that is the foundation of our government; and pagans, and satanists, and hypocrites cannot comprehend our government. This is why our government {cannot be overthrown or destroyed.} I want the KGB agents and the ADL people and everybody to understand this. I want them to be clear about this. I want the British to understand this, the British spies in here, the ADL folks, the CIA people who work for them: You go and tell your bosses, that Bevel said the American government cannot be overthrown and cannot be defeated; and it will {not} be overthrown, and it will {not} be defeated. Because it {is} a government of the people; it {is} a government by the people; it {is} a government for the people; and because it {is} that, {it will not perish} from the earth. That is what we are dealing with. The problem then, is that {we} refuse to become responsible for this government. We're sitting around arguing about what the congressman didn't do, and what Bush didn't do. Well, you know a fool is going to act the fool. That's a given. You know a blind man is going to stumble and fall; that's the given. You know a crippled man is going to stumble along; that's the given. The question is, in that the government is what it is, and in that it's something that God gave you and your forefathers gave you, {what are you going to do with it?} Because it belongs to us. It doesn't belong to the Congress, it doesn't belong to the Supreme Court; it belongs to the American people; and I {am} the American people; and {you} are the American people. Due Process of Law The concept of there not being evil, is instituted in the due process of law. Everything that is in our theology, is also in our Constitution. There are no evil people; so the Founders said, Okay, since there are no evil people, we must have--what? Due process of law. So when there appears to be someone evil, we can get to the {cause} of the problem, and institutionally solve the problem. That's good news, isn't it? Here's a system of law that allows you to get the cause of any problem and make a correction. Nobody else has a system of law like this; nobody else. Due process of law. The reason most of us can't prosecute in this system of law, is that in order to find a man innocent, you have to be innocent yourself! If you're guilty, you can't find another man innocent, right? If you go to court hiding facts in your life, then you can't ask all the leading questions. Because in order to get all the facts, you've got to open up all the veils, right? So in order to totally investigate another man, you have to make yourself open to that man. So if you have secrets in your closet, and skeletons in your closets, and hidden agendas and schemes, and violations of God's law and your neighbors in your life-system, then you can't ask all the leading questions to get all the knowledge you need out of other people. Therefore, you can't prosecute or defend folk in the law system. and therefore you can't get to the {cause} of the problem. So we have a battery of lawyers in America today, who do not even understand the dignity and the beauty and the grace of our law system, because they come to the courts as petty criminals. They don't come as lawyers. They come as thieves making a living robbing old ladies of houses and property and stuff. We basically don't have any lawyers in America today. So they have gotten lost and forgotten the fundamental principles of our law system, which is the due process of law. Whenever we see murder by the citizens, we know that due process of law didn't go on. Whenever we see the courts murder people, we know that the due process of law didn't go on. Whenever we see the courts murder people, we know that the due process of law didn't go on. Whenever our nation murders people, as in Panama and Iraq, we know that the due process of law didn't go on; in fact, the due process of law is the principle in our government that makes murder for protection or change, unnecessary. That's what's beautiful about America. You can protect yourself and you can get all the change you need, without killing people. And that's good news. To know that whatever is wrong, you can correct it; whatever danger comes upon you, you can protect yourself, in a system of law that allows you to maintain the consciousness of Jesus Christ, and the purity and dignity of Jesus Christ, while you protect yourself in a law system. But you see most of us don't take our own government system seriously enough. We have abandoned being man, we have abandoned being America, and most of us in this corrupt social-economic scheme, are out trying to succeed in what we know is incorrect, rather than stopping to correct everything, so we can go on through history with dignity and grace. But you know, when you know something is wrong, and you're still trying to succeed in it, then you intend to be wrong. You see, if an unjust system situation exists, it is your duty to get justice established before you go on. But if you go on trying to be successful when you know the situation is unjust, then you either are acknowledging that you are a coward, or you are acknowledging that you are a criminal. I don't play about that. If you lived and you knew that black folks couldn't vote, and you kept right on going as if they could vote, you were either a criminal or a coward. Because how could you, being a person who knows what it means to be a citizen, sit around and let your brothers be disenfranchised? And you go on grabbing food and stuffing your stomachs and watching movies and giggling and going to amusement parks, when your brothers are denied the right to vote? You were either criminal or you were cowards. Because under our system of law, when you see something wrong, it is your duty to stop and right the wrong. When you see somebody injured, it is your duty to stop the injury; and when you don't do that, then you abandon the American Revolution and our way of life. Say Amen. When the legitimate will of the people, does not determine policy and decisions of the government; when the government does not address the constitutional interests of the people; when the government does not protect the inalienable rights of the people; when the government impedes or circumvents the fulfillment of the needs and the exercise of the inalienable rights of the people, then it is the responsibility and duty of the people, to formulate and organize a movement to lawfully secure for themselves {all that which is right, needed, and just.} We have to do that; and we cannot defer that responsibility to anyone else. A movement is not an emotional crowd. A movement is a prayerful, intellectual, scientific community that works to empower the people and to correct errors in government's policies, decisions, and actions. As Americans, we are not permitted to blame, accuse, beg, or charge. {We are permitted under the law to give leadership.} When legislative, judicial, and executive branches of the government do not function, then we the people must non-violently create a people's movement that {teaches and corrects by example.} That is our responsibility. It is the responsibility of each of us, to present to the world {at least} one holy, healthy, happy person. I should say that again, shouldn't I? Some of you asleep? {It is the responsibility of each of us, to present to the world at least one holy, healthy, happy person.} When we sing the spiritual ``This Little Light of Mine,'' that is exactly what we mean. ``This Little Light of Mine, I'm going to let it shine.'' This means I will give to the world one holy, healthy, happy person. And I tell you, that in a world of hate, greed, fear, violence, usury, exploitation, sexual perversity, and abuse, injury, and premature death, {somebody} ought to let a little light shine. Each of us should make a gift of one holy, healthy, happy person, to this world of darkness. Whatever we have within us now or in the past, or in our future agenda that keeps us from making a gift to the world of one holy, healthy, happy person, we should let it go, and make the gift. Seized by the British We have a situation here, where the British, with their free trade concept, have invaded key policy-making centers in our government--I want you all to hear me very carefully: We have a situation in America, where the British, with their free trade concepts, have invaded our key policy-making centers in our government. Instead of the American government serving the legitimate will and interests of the American people, it is now serving the imperial and colonial interests of the rulers of England. And so it is the responsibility of the American people to cleanse that government, so that it will fulfill our legitimate needs, and we can give leadership to other republics. This is the most crucial point in the history of this nation; and the greatest test of the American people. From the width and the breadth of this nation, are there among us those who will come forth to serve and save the nation? There is a need for a movement; there is God calling us. Our ancestors are calling us; there is posterity calling us; and our own humanity is calling us to come and serve. Ten Good Men Let me tell you how important this is. The other day, the editors of the newspapers met; and they decided to write good stories about the coming of spring, about tulips and all these things. But in the meantime, a warm front was moving North, coming out of the Caribbean down there; and a cold front was going South; and two jet streams were headed Southeast coming across Washington. And all of them met down there in New Orleans. And they got to fighting as to which one was going to dominate the situation. And the warm front wouldn't back up, and the cold front wouldn't back up, and the jet streams wouldn't go back. They got to fighting, and so they voted: Let's have a blizzard. So all these editors who had decided to write about good weather, had to change their stories, and write about the blizzard--because the blizzard {imposed itself} upon the nation. It didn't ask the press, would it write a story; it didn't call the {Washington Post} and ask them to give them some front-page space; it didn't ask CNN if it could get a few minutes only to make an announcement. {The blizzard was just being the blizzard}; and it interfered in everybody's life, and it made everybody change! I was down in Atlanta airport, and folks were sleeping in the airport, who had sworn they would {never} sleep in airports! But the blizzard being the blizzard {changed the course} of many folks' lives. We can turn this nation around. We can save the nation. What do we need? It is interesting, how little is needed to save the nation. Amelia volunteered to work full time. Mel volunteered to work full time. They have another bunch of volunteers out here working full time. These people don't need but 150 volunteers at this conference to turn this nation around. All this stuff you heard Lyn and Helga talking about, is true. We need 150 volunteers. You have to see the nation like you saw the {Titanic:} The ship has been hit. A gash has been bolted into the side of the ship. The ship is going down! But we have some lifeboats. We have lifeboats. We need 10 volunteers to work full time on taking the Pike statue down. We didn't have that many folk when we came to Selma to get the right to vote. Just ten volunteers! {We can get the statue down.} We need ten volunteers to organize Washington, to end violence in the streets. We need ten volunteers to go in and help organize precinct councils. We need ten volunteers to help end capital punishment in our courts. We need ten volunteers to stop the Norplant project in Baltimore. We need ten volunteers to get the Federal Reserve put under Congress. We need ten volunteers set up a full-time cadre school. We need ten volunteers to work on the July 4th co-signers convention. We need ten volunteers to sell 100,000 {New Federalist}s and to recruit volunteers this year. We need ten volunteers to work on the bookstore library project. We need ten volunteers to set up a peace conference in the Balkans, in Croatia. We need ten volunteers to work as phone team apprentices. We need ten volunteers to work on the Indian reservation problem to get the gambling and drunkenness out from among the Indians. We need ten volunteers to work with the farmers. We need ten volunteers to work to get James Earl Ray a fair trial. We have lifeboats. You say, ``How are we going to do this?!'' It's very simple. You start working on a problem by asking questions, getting answers, making decisions, doing work. That's all you do. Seek the kingdom first--What is God's law in this?--meditate on the law day and night and acknowledge God in all your ways. It's that simple. It's the practicing of Christianity within the context of saving the nation. So we need ten volunteers for each of these projects. Tonight we're going to have a meeting over at the other hotel. Those of you who want to volunteer for one of these teams: You need to volunteer. You are not going to learn Lyndon LaRouche's economics until you volunteer to do some work; because you have to break out of the pattern of being a slave and being insecure about your own humanity and begin to activate your mind so that you can awaken yourself. I know a lot of you came and said, ``Well Reverend, I have a house back home.'' I understand all of that. But if you go back into the life of anybody who made a difference in society, if you go back into the life of Amelia Boynton Robinson, one day she made a decision to stop doing something and do something else. If you go back and look at Rosa Parks, one day she made a decision to stop doing something and start doing something else. If you go back and look at Lyndon LaRouche, one day he stopped doing something and started doing something else. I'm saying to you: We are in such a critical point in terms of the civilization question, we need people to say, ``I am going to become a part of the Blizzard of 1993.'' Tonight I want to meet with people who are going to volunteer. Tomorrow morning we're going to meet. In fact, after this meeting, we got about 30 people from Washington, D.C. who are going to be working on the Pike statue and working on putting the Federal Reserve under the Congress, and those kinds of things, we're going to meet right after this meeting. That team is going to be going on. The teams I just named, the things that I named that you know need to be done; everybody has an inclination to do one of some of these things. Some of you say, ``Reverend, I am absolutely too old. I can't get out on the streets, the by-ways, and highways, and save America. I have to stay at home.'' I say okay. I'll tell you what we want you to do. Those of you who can't join a team, we want you to bring two busloads of people to the co-signer's convention on July 4th to Philadelphia; and then we want you to bring a vanload of people to our Labor Day conference, because we don't want to have a conference this small any more. We want it to be at least four times this large. We cannot afford to operate at the level we are operating at now. We want everybody! You say, ``I can't join one of those blizzard teams!'' You then get two busloads of people to come to the July 4th co-signers convention in Philadelphia. We're going to work on getting 100,000 folks. Amelia is calling a meeting up there. They want 100,000 American people to go and sign the Declaration of Independence. We want to put 100,000 people up there. We want everybody here to work on that. And then we want to come to our Labor Day conference, and we want to have it four to five times larger than this meeting. So everybody: Go to work. Let me tell you something. When I go by Nancy Spannaus's office and she is in there working, and then I look and I say, they have a circulation of 30,000--that's criminal. Anybody who works that hard, to put that much intelligent news together, and all of us here together are not getting out but 30,000 copies to the community in America, something's wrong with us, isn't it? I want everybody here to think in terms of selling, before Christmas, 100 subcriptions. I want {everybody}--see, you have to stop saying, ``Go get 'em, LaRouche, go get 'em, LaRouche, you're a fine cat.'' No! No! {We have to be by LaRouche like Simon was by Jesus.} Here Jesus was--this little old scrawny Jew, right?--feebly trying to carry a great big old cross up Cavalry. And here's Simon, a great big old black cat who looks something like T.J. Jones, came up and put his hand on Jesus's shoulder and kind of pushed him out from under the Cross, and put the Cross up on his own shoulder and picked Jesus up, and walked on up the hill with them. That is how we have to do with LaRouche. We have been sitting around watching a man being lynched and sitting around scared. We have to be like Simon! We have to step into the situation. We have to intervene! And we have to get under the Cross, {with the man.} And we have to say to the enemy, ``If you are going to kill him, you are going to kill all of us. If you are going to abuse him, abuse all of us. But we refuse to let the bad news go on, because {we agree} to be the Blizzard of 1993.'' So I say to you, my brothers and sisters, I say to you, if you come forth and volunteer, if we become volunteers; if we attack the Norplant project; if we put the Federal Reserve under the Congress; if we go to work and get the papers out and organize the American people, we can turn America around. We do not have to give our nation to the British, because America was created for the American people. And I say to you: We {are} under attack. And if we continue to act like civilians, we {will} be defeated. And so I say to you, ``Join the army today.'' And this evening when we meet, I'd like to see 150 people. And in the morning we're going to meet at 7:00 a.m. And I'd like to see 150 people. I don't want anybody playing today. We are in {war.} We are talking about saving our nation, and saving civilization. And I ask you, my brothers and sisters, to join us to save this nation. God bless you, and God keep you. From New Federalist v7, #14.