It was James Delingpole quoting Mark Steyn’s words “The process is the punishment” that reminded me of that day in 1988 and my experiences at an Office of Multicultural Affairs one-day convention.  I summed up my experiences and my understanding of what it was all about in a letter to the then President of the Victorian RSL Bruce Ruxton (found here (

The main thrust of what was really intended is summed up in the following words:
“There was a lawyer in the group who saw it as important that such legislation was put into effect to silence such people as Bruce Ruxton and Nancy Wake.  It was suggested there may already be criminal laws that would effectively deal with such as you, but this lawyer thought it was bad tactics to treat you as a criminal. Why, the people may even see you as some sort of a hero and public anger would be aroused!  Better to deal with the likes of you under the civil laws and try to hurt you in other ways.  
I guess psycho/politically and/or financially.

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Joanne Nova has posted on her website an article on an American climate scientist by the name of Judith Curry, which I think bears repeating:
 “Judith Curry resigns — “battle of scientific integrity versus career suicide”
It is sad to see that Judith Curry will not be continuing her research. The dead hand of buracademia drives out the best.

From Mark Steyn, who doesn’t hold back:
 “…distinguished climate scientist Judith Curry had decided to resign from her position at Georgia Tech:
The superficial reason is that I want to do other things…
The deeper reasons have to do with my growing disenchantment with universities, the academic field of climate science and scientists.
Dr Curry elaborates:
A deciding factor was that I no longer know what to say to students and postdocs regarding how to navigate the CRAZINESS in the field of climate science. Research and other professional activities are professionally rewarded only if they are channeled in certain directions approved by a politicized academic establishment — funding, ease of getting your papers published, getting hired in prestigious positions, appointments to prestigious committees and boards, professional recognition, etc.

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We must always keep the fact firmly fixed in our minds, that genuine democracy is decentralised control of policy making. This is in harmony with the Christian philosophy that all power and authority should arise from within the Individual, who should have the greatest possible self-determination.

There are two basic philosophies in the world, each diametrically opposed to the other; obviously these two philosophies and the policies arising from them, result in two different types of organisation. All organisation has to do with the association of individuals.

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The following is taken from Geoffrey Dobbs’ “What is Social Credit”: 
“Social Credit is a name given to a certain movement of the mind and spirit (not an organisation) which stems originally from the mind and writings of a man of great insight and genius, the late Clifford Hugh Douglas.  Its aim is to ‘bind back to reality’ or ‘express in practical terms’ in the current world, especially the world of politics and economics, those beliefs about the nature of God and man and the Universe, which constitute the Christian Faith, as delivered to us from our forefathers, and NOT as altered and perverted to suit current politics or economics, which stem from a non-Christian source.

If we define ‘religion’ as that fundamental belief about the nature of things which determines and directs a man’s life and behaviour (his life- policy so to speak), in such cases it is the ‘ideology’, whether of Left or Right or Centre, of this Party or of that, which is the man’s actual religion; his Christianity is a secondary matter, a mere opinion which he favours but does not ‘bind back‘ (re-ligare) to the real world.

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China Watching:
Beijing wants to create a nationwide ‘social credit’ system that compiles digital records of citizens’ social and financial behaviour to calculate a personal rating that will determine what services they are entitled to - and what blacklists they go on.
- - Wall Street Journal
It has come to our notice that a system of surveillance planned for the citizens of Communist China was described in English as a ‘social credit’ system.  Of course it sparked our immediate interest, not only by the term used but the underlying philosophy upon which it is based.  But let’s mull over this news for a while - what does all this mean?

First why use the English term ‘Social Credit’ for such an Orwellian Chinese Surveillance System?  A term that was coined nearly a hundred years ago and which the mainline media has avoided the use of, in relation to, and any reference to, Clifford Hugh Douglas’ writings and proposals.
Of course there are a number of serious issues involved with what has happened but I think we have to ‘start at a beginning’ in order to get our minds around it all.

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In 1976 biologist, philosopher and social crediter Geoffrey Dobbs presented a paper to a Science and Religion Forum (An expansion of a discussion paper read to the Science and Religion Forum on April 9, 1976, at their meeting at Cumberland Lodge, Windsor Great Park on the theme: Man’s Responsibility for Nature) in which he observed:

“Science shares with religion another dimension, beyond the cerebro-verbal plane of academic philosophy, namely that of the external world, in that its thoughts and symbols must be ‘bound back’, in detail, to an external, non-cerebral, non-verbal, reality.
·       It is of the essence of the scientific method that theory must constantly be checked by observation and experiment.
·       It is of the essence of religion that the professed faith must be put to the test of practice, both on the individual scale, and on the more visible, general, social scale.
·       It is of the essence of words and of symboIs of all sorts, that their connection with the referent is indirect – entirely through the human mind, and hence easily confused or diverted or even inverted.

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Taken from the Social Credit Training Course by Eric D. Butler:
C.H. Douglas has made it clear time and time again that Social Credit is far more than a monetary reform scheme. Speaking at Westminster in 1936 he said:
“As I conceive it, Social Credit covers and comprehends a great deal more than the money problem. Important as it is, primarily because it is a question of priority, Social Credit involves a conception, I feel a true conception… of the relationships between individuals and their association in countries and nations, between individuals and their association in groups.”

In 1937 Douglas said: “In my opinion, it is a very superficial definition of Social Credit that it is merely a scheme of monetary reform….”
Douglas’s first book was “Economic Democracy”, published just after the first World War. W.L. Bardsley, writing in the English “Social Crediter” of December 23, 1939, made the following comment:-
“Most of ‘Economic Democracy’ had been written before the end of 1917, amid the distractions of war, and its length is barely 25,000 words, yet close study shows that no aspect of the vast subject was untouched, either fully, or in principle, or by stated exclusion. To read it after 20 years is to be amazed at its author’s complete vision of all that others have comprehended, step by step in the interval."

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First an email from Canadian M. Oliver Heydorn informed his readers:
“This is a very moving blog from Dr. Jordan Peterson from the "University" of Toronto who is currently being persecuted by the cultural Marxist drones in Canada for his common sense.

Every Social Crediter should listen to this speech in its entirety because in several places he describes beautifully the underlying philosophy of Social Credit when it comes to the proper relationship between the individual and the group.
Jordan B. Peterson is a clinical psychologist and tenured professor of psychology at the University.
For those who want it in text form, the presentation by Dr. Jordan Peterson is here:

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by Wallace Klinck
"To every action there is an equal and opposite reaction.”
Douglas was an engineer and had regularly and of practical necessity to deal with the limitations, and advantages, of cause and effect in both the areas of physical and human relationships. He in no way was prepared to place preconceived boundaries on the expansion of human progress because we have no possible way of predicting new discoveries and new efficiencies.  Indeed, he specifically stated that we cannot predict the course of future developments and the unfolding of civilization, other than that it can only develop most favourably in the context of individual freedom and that the latter can only be meaningful where the individual enjoys complete financial and economic independence. 

He was extremely optimistic that, freed from the defective and artificially restrictive system of financial cost-accountancy by which we are constrained by ignorance and predatory powers that take advantage of it, we could emerge into a new dawn of Civilization the wonders of which we have never dreamed. 

On a physical level we have made discoveries which even Douglas could not have anticipated but the upward trend he predicted has been confirmed—as has his prediction that every advance in real efficiency would be sabotaged by an inverse and negative financial effect which would take away the benefits of such efficiency by rising prices, increasing financial debt and centralization of power.  These phenomena have been completely confirmed by the march of events.  There is in Douglas no pessimistic Hobbesian condemnation of mankind to a life of incessant toil and misery—quite the contrary.  Unfortunately, or otherwise, the above-cited principle does have relevance in the area of human relations.  Douglas's practical observation was that if people are annoyed perhaps the sensible thing to do would be to stop annoying them.  Here he was alluding to the annoyance induced by the existing immoral, oppressive and faulty financial and economic system.

Douglas postulated that the greatest challenge which mankind faces is the Incarnation.  The Church has abstracted and transcendentalized the Christian message by separating the mind and soul from the body and so has concentrated on the indefinite future to the neglect of the present, which is the only instant of time which humans can know.  This is reminiscent of the "Manichaean Heresy”.  This disintegrative and dissociative separation of the spiritual from the real has resulted in a failure to incarnate Christian principles in the organic affairs of mankind and has thereby rendered them dysfunctional. 

Indeed the Church hierarchy has generally been unhelpful in this respect, in often viewing an application of Christian principles, other than in strictly personal relationships, as being suspect and an attempt to subvert “Gods Plan” for humanity.  The declaration of Jesus was that he brought a message of Life and Life more Abundant.  The Kingdom of God is immanent or indwelling and, as such, applies to the “here and now”.

The Puritan mindset insists that this applied distally only to the soul and not to the physical aspects of material life—which, of course, raises the question of how much deprivation and misery are essential to man’s Salvation?  The truth is that material possessions as mere inanimate entities do not determine human “goodness” or “badness.”  This blind misconception and neglect of the Church for the nature of human life as a realistic integration of the physical and the spiritual has provided a fatal vulnerability through which the tyrannical powers of Mammon have entered surreptitiously to impose a predatory metaphysics of oppression and servitude incarnated through the financial legerdemain implemented by the existing financial and cost-accounting system. 

The philosophy of Puritanism with its imposing, punitive and restrictive policy is essential to the maintenance of this tyrannical financial system by which all of mankind is effectively controlled and before which all peoples are required to genuflect in subservience and tribute.