“When you curse another, you curse yourselves, and the curse returns to you. When you are violent, the violence returns . . . I speak to you because yours is the opportunity [to better world conditions] and yours is the time. Do not fall into the old ways that will lead you precisely into the world that you fear.”

1950s, Loving Your Enemies (November 1957)
Context: 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 not do it.

Prologue.
Invisible Man (1952)

In response to attempts by leaders of the Greek Orthodox church to anathematize him, as quoted in God's Struggler : Religion in the Writings of Nikos Kazantzakis (1996) by Darren J. N. Middleton and Peter Bien, p. 12

Source: The Curious Case of Benjamin Button Screenplay

"You Thought I Was That Type"
Context: Damn you! I will not grant your cursed soul
Vicarious tears or a single glance.
And I swear to you by the garden of the angels,
I swear by the miracle-working icon,
And by the fire and smoke of our nights:
I will never come back to you.

Source: The Seth Material (1970), p. 274
Context: It is wrong to curse a flower and wrong to curse a man. It is wrong not to hold any man in honor, and it is wrong to ridicule any man. You must honor yourselves and see within yourselves the spirit of eternal vitality. If you do not do this, then you destroy what you touch. And you must honor each other individual also, because in him is the spark of eternal vitality. When you curse another, you curse yourselves, and the curse returns to you. When you are violent, the violence returns... I speak to you because yours is the opportunity [to better world conditions] and yours is the time. Do not fall into the old ways that will lead you precisely into the world that you fear.

Wilson Lewis, Prologue, p. 3
2000s, The Wedding (2003)

1960s, Letter from a Birmingham Jail (1963)
Context: But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Was not Amos an extremist for justice: "Let justice roll down like waters and righteousness like an ever flowing stream." Was not Paul an extremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist: "Here I stand; I cannot do otherwise, so help me God." And John Bunyan: "I will stay in jail to the end of my days before I make a butchery of my conscience." And Abraham Lincoln: "This nation cannot survive half slave and half free." And Thomas Jefferson: "We hold these truths to be self evident, that all men are created equal..." So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary's hill three men were crucified. We must never forget that all three were crucified for the same crime — the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.