Remarkably, the authors manage in the epilogue to incorporate the happenings in Egypt and Tunisia, which serve to further validate their point. “If these last several months have taught us anything, it is that nonviolent resistance can be a near-unstoppable force for change in our world, even in the most unlikely circumstances,” they state. Plus, the fact that Egypt has had a nonviolent transition means that it has a 30 percent possibility of becoming a functioning democracy, as compared with the “much closer to zero” chance it would have had if there had been a violent insurrection.
"If I have a cup of coffee that is too strong for me because it is too black, I weaken it by pouring cream into it. I integrate it with cream. If I keep pouring enough cream in the coffee, pretty soon the entire flavor of the coffee is changed; the very nature of the coffee is changed. If enough cream is poured in, eventually you don't even know that I had coffee in this cup. This is what happened with the March on Washington. The whites didn't integrate it; they infiltrated it. Whites joined it; they engulfed it; they became so much a part of it, it lost its original flavor. It ceased to be a black march; it ceased to be militant; it ceased to be angry; it ceased to be impatient. In fact, it ceased to be a march."
A renunciate or monk should not defend himself and use violence even when his life is in jeopardy. To an ordinary man, Ahimsa should be the aim, but he will not fall from this principle if, out of sheer necessity and with no selfish aim, he takes recourse to Himsa occasionally. One should not give leniency to the mind in this respect. If you are lenient, the mind will always take the best advantage of you and goad you to do acts of violence. Give a rogue an inch, he will take an ell : the mind at once adapts this policy, if you give a long rope for its movement.