synarchy movement of empire book ii - Pierre Beaudry's Galactic ...

Only two years earlier, in 1935, synarchist GUSTAVE HERVE had
used the same Dominican method of prediction and had made a selffulfilling
prophecy in which he stated: "In fact, one cannot, in peace time, do
away with a regime by a coup d'Etat, unless it is willing to abandon the fight
and has no forces in the military, the administration or within the popular
masses to back it up. It is only in a period of war, and more specifically in
the case of a defeat, when everybody is armed, that one can succeed the
operation. Aside from that case, a regime which lets it self be toppled is a
regime that does it on purpose." (Quoted by Andre Schwod, {L'Affaire
Petain}, (Maison Francaise, New York, 1943) HERVY had systematically
called for PETAIN to power. He would constantly clamor: "C'est Petain qu'il
nous faut." (We must have Petain)
The Dominican ideologues were also participating in the more
directly synarchist publication called LES NOUVEAUX CAHIERS, which
had been put out by a polytechnique associate of JEAN COUTROT by the
name of AUGUSTE DETOEUF, who was the managing director of Ashtom
Electrical Company. The collaboration of DENIS DE ROUGEMONT and
JEAN JARDIN to the NOUVEAUX CAHIERS brought to the industrial
"non-conformist" young businessmen, engineers and industrialists a curious
melange of mystical personalism and anti-communism that was best
exemplified by the writings of the ORWELLIAN mystic, SIMONE WEIL,
who had published some of the weirdest mystico-synarchist nonsense that
was ever written, in LES NOUVEAUS CAHIERS.
After the failure of ACTION FRANCAISE in February 1934, Arch-
Bishop, EMILE GUERRY, attempted to "wean" the young people from their
mistakes of the past and introduced them to ACTION CATHOLIC as an
alternative Third Way. It was the review {SEPT} which promoted the study
and goals of the JEUNESSE OUVRIERE CATHOLIQUE (JOC), while
ALEXANDER MARC was covering on a regular basis, a column on the
latest development of the German youth movement. On the economic front,
{SEPT} advocated anti-republicanism and anti-capitalism with a return to
medieval corporatism, a sort of guild socialism very similar to the agrarian
outlook of the American south, with the addition of communal farm and land
sharing policies, including the return of married women to the home. Even
female "suffrage" was considered an anomaly, since the woman's place was
"in the home." This fit precisely with the imposition of right-wing
authoritarian figures, and was in accordance with the Dominican romantic
idea that peasants "were not materialist but instinctive communitarians."
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