In a somewhat remote sense, perhaps, this type of supportive process was found most prominently in India.  It was found in support of Mohandas Gandhi, who had stood up for the rights of the nation and had stood his ground against the might of the British Empire as a colonial power.  On the strength of the support that this man received, which was well disserved, Gandhi had in time inspired the entire nation to stand its ground against the British Empire, and had enabled it to be victorious in the end.

In this case the Indian nation, as a whole, had assumed the role of the Samaritan.  Without its support for its most advanced pioneer for freedom, its freedom would have never been won.  Gandhi defense for the dignity of man, which could only be non-violent, was India's self-defense.  The power of this process was so dramatic that it inspired almost universal support for India's independence, even from afar.

Gandhi had studied British law and, then, came to South Africa to practice it.  There, he found this law so immensely repressive of the rights of the people as human beings, that he fought for the victims of the law.  When Gandhi returned to India in 1915, his fame in this fight for so great a cause, was such that was he was hailed as "mahatma" a "great soul."  This identity became ever after attached to his name as a spiritual identifier.  It was associated with him in a similar fashion in which the term Christ became attached to the name of Jesus.

In a documentary on Mahatma Gandhi it was disclosed that the people's elite of India had decided virtually from the start that it must support this man with whatever financial means were required, which were rather modest indeed, but sufficient for the task.  In contrast, one finds little of this type of support in modern times, in America for instance.  Lyndon LaRouche, there, who presently fights the battle in this age against the destructive forces of the British Empire, receives extremely little in terms of financial support that compares in any way to the scope of the task he is facing.  His research into history and economics has established Lyndon LaRouche as apparently today's foremost opponent of the British Empire, its financial looting of the world, and its modern world-political games that are costing mankind a tall price in human lives.  When he was confronted with a choice in the 1980s, he had chosen to risk being conflicted and cast into prison rather than stopping his fight for humanity.  Mankind should count itself fortunate for the efforts of this man, and that of his associates who are few, instead it chooses to revile and slander to negate the very policy imperatives on which the welfare of society ultimately depends.

One finds a historic irony in this, and a dramatic departure from all previous efforts by mankind to uplift itself out of the mire of imperial domination.  In previous times, mankind's Samaritans have been eliminated by the Empire itself by various methods of assassination.  Now the Empire has managed, by means of its near total control of the world's media, and with it, its near total control over the mental processes of society, to cause society to persecute its own pioneers and make their efforts more potently ineffective than assassination could have achieved.

This contrast between the support that Gandhi had received in India, and the lack of such support for Lyndon LaRouche who has devoted his life to a much greater and more urgent task than Gandhi had, is interesting and portents to a danger to society that may soon become indefensible.

The contrast appears to be indicative of an underlying factor that existed richly in India, but which can no longer be found to any significant degree in the modern Western World.  This factor is, evidently, spirituality.  The people of India had been able to muster the required support for their most advanced pioneer, as their spirituality had been traditionally strong.  The people of India have had quite a long history in certain types of nationally oriented spiritual exploration, while the western word has become increasingly fascinated with evermore advanced processes of stealing from each other to the point that the development of the society's potential is no longer regarded a vital factor.

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Stories about War from novels by Rolf A. F. Witzsche