About us

Social CreditAbout us

     “The Clifford Hugh Douglas Institute for the Study and Promotion of Social Credit” is a Canadian not-for-profit organization which is dedicated to: a) increasing the public’s general awareness of Social Credit ideas by disseminating, both nationally and internationally, complete and accurate information regarding the content of the Social Credit vision for society and to: b) serving as a resource centre and relay point for those individuals and groups who wish to work under the Institute’s banner (and hence, in a co-operative, law-biding, and non-violent manner) for the introduction of Social Credit policies and mechanisms in the economic and political life of their respective nations.


Funding

     The C.H. Douglas Institute relies exclusively on donations from generous Social Credit supporters and sympathizers in order to finance its operations and to maintain its internet presence. Those interested in donating may do so on this site via the paypal donate button (please refer to the blue button on the right or to the navigation bar). Since part of the Institute’s activities are political in nature, the Institute, while federally incorporated, is not eligible for charitable status and thus donations are not tax deductible.

The Institute’s Symbol

     A stylized hummingbird was chosen to represent the Institute and its associates. Hummingbirds are rather unique creatures, given their ability to fly vertically (up and down), horizontally (left and right), backwards as well as forwards, to stop suddenly in full flight, and to hover over an extended period of time. Their wings are said to beat in a figure 8 or after the pattern of the sign for infinity and equilibrium. This extreme flexibility of movement in combination with their constant dependence on flowers for nectar (which also allows the flowers to be pollinated) symbolizes the sort of isomorphic relationship which the financial system should have with regard to the real economy. The financial system should operate as nothing more than a dutiful (and hence adaptable) servant of the desire of individuals to actualize and enjoy the real credit of their societies. In the same way, the political system of a country should be designed in such a way that it effectively delivers, with the least amount of trouble to everyone, the intended fruits of political association: security, abundance, and liberty.

     Hummingbirds also symbolize joy, independence, freedom, fearlessness, miracles (grace), cause and effect, the ability to explore and draw from the past while looking towards the future, the idea that work, of whatever kind, should be a deeply satisfying activity (all the humming that these birds make while flying is not for naught) and accomplishing the apparently impossible. All of these aspects of reality are key components of the Social Crediter’s ‘vector of aspiration’.


Who was Major Clifford Hugh Douglas?

     The Institute is named in memory of Clifford Hugh Douglas (1879-1952). C.H. Douglas, otherwise known as Major Douglas, was an Anglo-Scottish engineer of some repute.

     Educated at Cambridge, Douglas had occupied a number of important posts throughout the world in the course of his career. He had worked for the Canadian General Electric Company in Peterborough (Ontario), as Assistant Engineer with Lachine Rapids Hydraulic Construction (Québec), as Deputy Chief Electrical Engineer for Buenos Aires and Pacific Railway (Argentina), as Chief Engineer and Manager for the British Westinghouse company in India, and as Assistant Superintendent for the Royal Aircraft Factory in Farnborough (England). He acquired the title of Major while serving in the Royal Flying Corps during the First World War and retained that rank in the R.A.F. reserve.

     As a direct result of his professional work and life experience, Douglas made a number of startling discoveries concerning the nature and operation of the financial system in modern, industrialized economies. Building on these findings as an initial core, he went on to elaborate at some length on that set of interlocking philosophical, economic, political and historical ideas which would eventually become known as ‘Social Credit’. His early retirement from engineering (made possible, no doubt, by his proficiency in his chosen occupation) enabled Douglas to devote himself full-time to the Social Credit cause. During the 1920’s, 30’s, and 40’s he was the focal point of a world-wide movement that had been sparked by his various writings and addresses, a movement that continues in existence to the present day. During this early period, Douglas’ renown was so great that he was invited to present evidence before the Canadian Banking Enquiry in 1923, before the British Macmillan Committee in 1930, and before an Albertan legislative committee in 1934. He was also invited to embark upon several foreign trips, visiting with and addressing various, and sometimes very large audiences in Australia, Canada, Japan, New Zealand, Norway, and the USA in an attempt to further spread the Social Credit message and to mobilize his following. Douglas’ efforts were not without fruit. In 1935 he was appointed Chief Reconstruction Advisor to the Government of the Canadian Province of Alberta, a province which went on in the same year to elect the first official Social Credit Government that the world had ever seen.

     It is the ardent desire of the Institute and its associates that one day, in the near future, C.H. Douglas will be given due credit for the great wisdom and knowledge which he has bequeathed to the human race. Of course, no greater honour could be given to him than for his Social Credit principles and mechanisms to be finally adopted by economic, political, and cultural associations the world over. It is for the sake of seeing this task to its fulfillment that the Institute exists.

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Latest Articles

  • Social Credit as a Negative Feedback Loop
    If we examine the financial system in terms of one of its chief products, i.e., debt, we can easily come to understand the essence of the Social Credit analysis and remedial proposals. In sum, the problem with the existing financial system from a Douglas Social Credit point of view is that it functions after the pattern of a positive feedback loop, amplifying debt, whereas it should, in the interests of stability, functionality, and therefore human satisfaction, function after the pattern of a negative feedback loop, dynamically liquidating excess or surplus debt in the chain of production with debt-free credits. The Social Credit remedial proposals were designed to change the financial dynamic from a positive feedback loop to a negative feedback loop.[1]
    Written on Sunday, 05 April 2020 18:19 Read more...
  • Social Credit and a Coronavirus UBI
    The great danger, therefore, with a Coronavirus UBI is that, while it may be introduced sans conditions initially, the state, or rather the powers that control the state, might eventually decide to make all sorts of demands on UBI recipients. They may require vaccination, for example, as a condition of receiving it, or specific community services in exchange for it, or the surrender of privacy and other civil rights. The tying of any such stipulations to a UBI or a National Dividend would be completely at odds with the Douglas Social Credit vision for society and must be vehemently opposed on that basis by freedom-loving people everywhere. A conditional UBI would not lead to greater freedom in the long run, but only to less freedom, perhaps even to much less freedom than we enjoy at present, depending on the nature of the conditions the state imposes and their scope. In…
    Written on Monday, 23 March 2020 18:01 Read more...
  • Thus Spake C.H. Douglas ... Zoroastrianism and Social Credit
    We have been accustomed, in Social Credit circles, to describe Douglas Social Credit as ‘practical Christianity’, and I think that this is indeed correct. Nevertheless, for some time I have noticed various points of contact between Social Credit and the Zoroastrian religion. This, too, shouldn’t come as any surprise or be seen as a contradiction, since the particular vision of the world shared by the prophet Zoroaster exerted a heavy influence, especially during the Babylonian Captivity, on Old Testament Judaism and thereby on Christianity. The Persian Zoroastrian King, Cyrus, is recognized in the Bible as being anointed by God and inspired by Him to liberate the Jews in Babylon. Cyrus, for his part, appears to have recognized the God of Israel and his own God as being one and the same. Furthermore, there is a direct connection between Zoroastrianism and Christianity insofar as Zoroaster had predicted the coming of a…
    Written on Thursday, 05 March 2020 17:34 Read more...