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Col. Sir Laurens wrote: "They felt that there should be some over-riding political institution to express this profound sense of identity and purpose which they recognised as the greatest gift from Britain's imperial past. This prison parliament was as great and therapeutic an attraction as the rest of the prison educational and cultural activities and it did a great deal to maintain the feeling of continuity with some worthwhile purpose pitched far beyond prison walls which the act of imprisonment daily tried to refute." The 'college of art' even published its own newspaper. But along with this huge effort on the part of the officers, "the prison camp had to field large working parties for the Japanese every day."
One of Van der Post's most moving recollections was of the insatiable need the men had for "myth, legend, story and art" which administered to their sanity and helped secure their "spiritual survival". The Australians, in particular, were interested in the stories of ancient Greece, the Iliad and the Odyssey, and saw themselves as having something akin to those ancient Greek expeditionary forces fighting on that great plain of Troy for that ancient Greek Commonwealth.
They were, he said, "a contemporary version of the same immemorial and constantly recurring pattern and in the authentic line of succession of all men who had ever left their homes to fight for a cause greater than themselves." The Odyssey as expounded to them by a (former) Cambridge professor seemed to draw them even more than the Iliad. "Like Odysseus and his men, they knew they also had a long and perilous journey through time and circumstance before the lucky few among them would come home again to their own version of Penelope."
But I believe there was a stronger link for those Australians of British stock to those Greek soldiers of long ago Troy. Philologist Owen Barfield, in "History in English Words," traces the links back through the study of languages, Latin, Greek, and Sanskrit - the ancient sacred language of the Hindoos -reaching back into the mists of time to the language of the inhabitants of the land of Sumer (modern Iraq). At one stage it was thought Sanskrit itself was the parent language, but with the more accurate methods of analysis which philology had acquired, it became clearer there was a still older language, and it was called the Aryan or the Indo-European parent-language. Scholars' attention was then drawn to the character, civilisation, and whereabouts in space and time of the people who spoke the lost Indo-European or 'Aryan' parent-language.
By collating the results of comparative philology with those of anthropology, ethnology, comparative mythology, etc., it was possible for scholars to reconstruct from the combined data something of the past history, of not only the Aryan race, but that of other races and cultures. Philologists had asked: "Who are the Aryans? Where did they come from?" It would seem this 'race-type' emerged into the pages of history from the vast plains stretching from Eastern Europe to Central Asia, down into India and Persia, north to the Baltic, west over all Europe and on to the New World.
WAS IT THEIR
Waddell, LL.D., C.B., C.I.E., Fellow of the Royal Anthropological Society and
Professor of Tibetan at London University in "Makers of Civilisation in Race and
History," (1929) claimed:
Be that as it may, Stratford Caldecott, Director of the Chesterton Institute for Faith and Culture in Oxford, wrote of Tolkien in "Secret Fire": "He was retrieving the art of mythological or mythopoeic (e.g., creative imagination) thinking, which is as old as mankind himself, and deeply entwined with our religious sense. The book appeals to universal constants that are reflected in traditional mythology and folklore the world over. Mythological thinking does not provide an 'escape' from reality so much as an 'intensification' of it, as another fantasy writer once rightly said. Tolkien used fantasy to explore profound moral and spiritual themes His stories deal with the way the world is made and the way the self is made."
Tolkien, a professor of Anglo-Saxon, found the mystique of Northern Europe (which he sometimes called 'Northerness') appealing to him. He felt akin to the spirit in the Norse or Icelandic sagas. He believed that the mythology of his own land of England had been lost or destroyed (or overlaid by Celtic and French influences), and he sought to recover that which had been lost, writing parables for this age and for his own people.
THE THIRD 'WAY'
In the opinion of the Distributists, the problem with modern Capitalism, was that there were not enough capitalists around: property and wealth had become concentrated in the hands of a few, reducing other people to the state of wage slaves (hence the title of Hilaire Belloc's book on the subject, "The Servile State"). Ninety years ago, the result of modern Capitalism in Britain had been a pseudo-democracy which was really a disguised plutocracy - actual power lay with the employers and the managers, and political gurus were largely manipulated by these for their own ends, public opinion being handled by allied interests in the media. The situation is much worse today and the Distributists and Social Crediters of a hundred years ago have been proved right. They well understood the nature of the problem and what was needed to rectify it.
IS A POLITICAL THEORY
"Clifford Hugh Douglas" Cooney noted that in 1956 when the Ford Company opened
its first fully automated car plant in Detroit, Walter Reuther, the automobile
workers' leader was invited to the ceremony and a tour of inspection. One 'smart-ass'
junior executive asked him: "How yoo goin' to collect doos of these machines Mr.
Reuther?" To which Reuther responded: "Sonny. How are you goin' to sell automobiles
to these machines?" And that is the brain-teaser:
To pick up the threads
of our British-Commonwealth soldiers and their story, 'Weary' Dunlop disclosed
that he shrunk from publishing the diaries for over forty years mainly because
they might add further suffering "to those bereaved, and add to controversy and
He thought there was much to admire in Japanese courage and deadly earnestness of purpose. He noted the sensitivity and creativity in modern Japan, having, in later years observed it at first hand, but he sensed the single-minded loyalty "gives the system some of the defects of an insect society, with a pattern of blind unswerving acceptance of leadership whether towards good or evil." This 'blind unswerving acceptance' was noted in the Germanic brooding madness of the Götterdämmerung "
Not for us to accept blindly what our present leaders and their financial backers would foist upon us as they follow the instructions of the House of the New World Order.. We must drink once more from the well of our own people's culture and history and regain that spirit of freedom and independence and insist we will not live as slaves in our own land.
In "An Introduction to Social Credit," Bryan Monahan underlined:
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