I
Preliminary Considerations
Spiritism, like everything else, had its period of birth, and until all the questions, principal and ancillary related to the matter, had been resolved, it could only give incomplete results; we were able to glimpse at its aim, have a presentiment of its consequences, but only vaguely. The uncertainty on points not yet determined were bound to give rise to divergences on how to consider them; unification could only be the work of time; it was done gradually, as the principles were clarified. It is only when the Doctrine will have embraced all the parts that it comprises, that it will form a harmonious whole, and only then one will be able to judge what Spiritism really is.
While Spiritism was only a philosophical opinion, there could be between the followers only the natural sympathy produced by the communion of thoughts, but no serious bond could exist for the lack of a clearly defined program. That is, of course, the main cause of the lack of cohesion and stability of the groups and societies that were formed. Thus, we have constantly and with all our strength, diverted the Spiritists from prematurely founding any special institution based on the Doctrine, before it was established on solid foundations; this would have been exposing oneself to inevitable failures, the effect of which would have been disastrous by the impression it would have produced on the public, and the discouragement that would have resulted among the followers. Such failures would perhaps have delayed the definitive progress of the doctrine by a century, whose unsuccess would have been imputed to its impotence, which in fact it would have been only the result of improvidence. Impatient and hurriedly people have always compromised the best causes, in all epochs, for not knowing to wait for the right time.
[1]We must ask of things only what they can give, in proportion to what they are in a condition to produce; one cannot demand from a child what one can expect from an adult, nor from a newly planted tree what it will produce when it is fully blossomed. Spiritism, as a work in progress, could only give individual results; the collective and general results will be the fruits of the complete Spiritism that will develop successively.
Although Spiritism has not yet said its last word on all points, it is approaching its complement, and the moment is not far off when it will be necessary to give it a strong and lasting basis, although susceptible of receiving all developments that will come with subsequent circumstances, giving full confidence to those that wonder who will take the reins after us.
The doctrine is undoubtedly imperishable, because it rests on the laws of nature, and because, better than any other, it responds to the legitimate aspirations of men; however its diffusion and its final installation can be advanced or delayed by circumstances, some of which are subordinate to the general progress of things, but others are inherent to the doctrine itself, to its constitution and to its organization; these are the ones that we have to deal with especially for the moment.
Although the question of substance is preponderant and always ends up prevailing in everything, the question of form is of fundamental importance here; it could even prevail momentarily and create obstacles and delays, depending on how it is resolved.
We would, therefore, have done an incomplete thing and left great difficulties to the future, if we had not foreseen the difficulties that may arise. It was to counter all this, that with the help of the good Spirits, who assist us in our work, we have drawn up an organizational plan for which we used the experience of the past, to avoid the stumbling blocks that most of the doctrines that have appeared in the world have come up against. Since this plan can lend itself to all the developments that the future holds, we have given this constitution the qualification of
transitory.
The plan below has been conceived for a long time because we have always been concerned with the future of Spiritism; we have had a presentiment of it in various circumstances, vaguely, it is true, but enough to show that it is not a new conception today, and that while working on the theoretical part of the endeavor, we do not neglect the practical side.
Before tackling the substance of the issue, it seems useful to us to recall a few passages from the report that we presented to the Parisian Society, on May 5
th, 1865, about the budget of Spiritism, published in the Spiritist Review, June 1865. The considerations it contains are directly related to our subject, of which they are the indispensable preliminaries.
II
Excerpt from the report of the Spiritism budget presented to the Parisian Society, May 5th, 1865.
Much has been said about the products I get from my books; no one seriously believes in my millions, despite the affirmation of those who claimed to have a good source that I had a princely lifestyle, four-horse crews, and that in my house they only walked on Aubusson rugs (Spiritist Review, June 1862). Despite what has been said, the author of a pamphlet that you know, and who proves by hyperbolic calculations, that my revenues exceeds the civil list of the most powerful sovereign of Europe, because in France alone, twenty millions Spiritists are my tributaries (Spiritist Review, June 1863); there is a fact more authentic than his calculations, that I have never asked for anything from anyone, that no one has ever given me anything for me personally; in a word, that I do not live at the expense of anyone, since out of the sums that have been voluntarily entrusted to me in the interest of Spiritism, no part has been diverted to my own benefit.
[2]My immense wealth would therefore come from my Spiritist books. Although these books have had an unexpected success, one only needs to be initiated in the business of book selling to know that it is not with philosophical books that one amasses millions in five or six years, when one only has a copyright of a few cents per copy on the sale. But whether it is much or little, this product is the fruit of my labor, and nobody has the right to interfere in the use that I make of it; even if it amounted to millions, since the purchase of books, as well as subscription to the Review, is optional and is not imposed under any circumstances, not even to attend meetings at the Society, then it is not anyone’s business. Commercially speaking, I am in the position of any man who reaps the fruits of his labor; I take the risk of any writer who can succeed, as he can fail.
[3]Although, in this respect, I have no account to render, I believe it useful, for the very cause to which I have dedicated myself, to give some explanations.
I will first say that since my works are not my exclusive property, I am obliged to buy them from my publisher, and pay for them like a bookseller, except for the Spiritist Review; that the profit is singularly diminished by the giveaways and the free distributions made in the interest of the Doctrine, to people who, otherwise, would be obliged to do without them. A very easy calculation proves that the price of ten lost or donated volumes, for which I must nevertheless pay, suffices to absorb the profit of a hundred volumes. This is said for information and as a parenthesis. All in all, and balance done, there is still something left. Assume the number you want; what do I do with it? That is what worries some people the most.
Anyone who saw our private life in the past and sees it today, can attest that nothing has changed in our way of living, since I have been dealing with Spiritism; it's just as simple now as it once was. It is therefore certain that my profits, however enormous they are, do not serve to give us the pleasures of luxury. Or would I have the habit of hoarding to have the pleasure of contemplating my money? I don't believe my character and my habits could ever suggest that. So, where does it lead to? Since it doesn't benefit me, the more fabulous the sum, the more embarrassing the answer. One day, they will know the exact figure, as well as the detailed use, and the story-makers will be able to spare their imagination; today I limit myself to a few general data to stop ridiculous assumptions. For that, I excuse myself to go into a few private details but that are necessary.
We have always had enough to live on, very modestly, it is true, but what would have been little for certain people was enough for us, thanks to our tastes and our habits of order and economy. Our small income was added by the product of the books that I published before Spiritism, and that of a modest job that I had to leave when the work of the Doctrine absorbed all my time.
Spiritism, by pulling me out of obscurity, threw me on a new path; I soon found myself drawn into a movement that I was far from foreseeing. When I conceived the idea of
The Spirits' Book, my intention was not to highlight myself and to remain unknown; but I was quickly overwhelmed, and that was impossible to me; I had to renounce to my privacy or pay the price of giving up the work undertaken, and that grew every day; I had to follow the impulse and take the reins. If my name has any popularity now, it wasn’t certainly me who sought it, for it is well known that I owe it neither to publicity nor to the solidarity of the press, and that I have never taken advantage of my position and my connections to launch myself into the world, when it would have been so easy for me. But, as the work grew, a vaster horizon unfolded before me, pushing back its boundaries; I then understood the immensity of my task, and the importance of the work that remained to be done to complete it; difficulties and obstacles, far from frightening me, redoubled my energy; I saw the goal, and I resolved to achieve it with the assistance of the good Spirits. I felt that I had no time to waste, and I wasted it neither in useless visits, nor in idle ceremonies; it was my life's work; I gave it all my time, I sacrificed my rest, my health, because the future was written before me in irrefutable characters.
Without moving away from our way of life, this exceptional position did not create any less necessities for us that my resources alone did not allow me to provide. It would be difficult to imagine the multiplicity of expenses that it entails, without which I would have avoided.
Well! Ladies and gentlemen, what gave me this extra resource was the product of my books. I say it with pleasure that was the product of my own work, with the fruit of my vigils that I provided, for the most part at least, for the material necessities of the installation of the Doctrine. I thus contributed a large share to the budget of Spiritism; those who help to propagate the works will therefore not be able to say that they are working to enrich me, since the product of any book purchased, from any subscription to the Review, benefits the Doctrine and not an individual.
Providing for the present was not all; it was also necessary to think of the future, and to prepare a foundation that, after me, could help the one who will replace me in the great task that he will have to undertake; this foundation, on which I must still keep silent, is attached to the property that I own, and it is with that in mind that I apply part of my resources to improve it. As I am far from the millions with which I have been painted, I very much doubt that, despite my savings, my personal resources will ever allow me to give this foundation the complement that I would like to give it in life; but since its realization is in the plans of my spiritual guides, if I do not do it myself, it is likely that one day or another it will be done. In the meantime, I am outlining the plans.
Far from me, ladies and gentlemen, the slightest thought of vanity in what I have just explained to you; it took the perseverance of certain diatribes to engage me, albeit with regret, in breaking the silence on some of the facts that concern me. Later, all those documents that malice took pleasure in distorting will be brought to light with authentic ones, but the time for these explanations has not come yet; the only thing that did matter to me for the moment was that you should be enlightened about the destination of the funds that the Providence passes through my hands, whatever their origin. I only consider myself as a custodian, even of those I earn, and even more so of those entrusted to me.
One day someone asked me, without curiosity of course, and out of pure interest in the thing, what I would do with a million if I had it. I replied that today its use would be quite different from what it would have been in the beginning. Formerly I would have made propaganda through broad publicity; now I admit that it would have been useless, since our adversaries took care of it, at their own expenses. By not putting then large resources at my disposal for this object, the Spirits wanted to prove that Spiritism owed its success to its own strength.
Today that the horizon has widened, that above all the future has unfolded, needs of a completely different order are being felt. A sum like the one you suppose would have a more useful application. Without going into details that would be premature, I would simply say that part of it would serve to convert my property into a special spiritualist retreat home, whose inhabitants would reap the benefits of our moral Doctrine; the other part to constitute an inalienable income intended to: 1
st - for the maintenance of the establishment; 2
nd - to ensure an independent existence for the one who will succeed me and for those who will help him in his mission; 3
rd - to provide for the current needs of Spiritism without taking the chance with eventual products, like I am obliged to do, since most of its resources is based on my own work that will have an end.
That is what I would do; but if that satisfaction is not given to me, I know that, one way or another, the Spirits that direct the movement will provide for all the necessities in due time; this is why I do not worry about it at all, and occupy myself with what is the essential thing to me: the completion of the work that remains for me to be completed. When that is done, I will depart when God pleases to call me back.
III
Schisms
A question that first presents itself to thought, is that of the schisms that may arise in the bosom of the Doctrine; Will Spiritism be preserved?
Certainly not, because it will have, in the beginning especially, to fight against personal ideas, always absolute, tenacious, slow to rally to the ideas of others, and against the ambition of those that, despite everything, want to attach their name to any innovation; who create novelties only to be able to say that they do not think and do not like the others; or because their self-esteem suffers from only occupying a secondary position; or finally who see with spite someone else do what they have not done, and moreover, succeed. But as we have said to them a hundred times: “
Who is standing on your way? Who is preventing you from working on your side? Who forbids you from bringing your work to light? Advertising is open to you as to everyone else; give something better than what is around, no one opposes it; be better appreciated by the public, and the public will give you preference."
If Spiritism cannot escape human weaknesses, that must always be accounted for, it can paralyze its consequences, and that is the main thing.
It should be noted that the many divergent systems, hatched at the origin of Spiritism, about the way of explaining facts, disappeared as the doctrine was completed by observation and by a rational theory; it is difficult that such first systems still find some rare partisans today. This is a notorious fact from which one can conclude that the last divergences will fade away with the complete elucidation of all the parts of the Doctrine; but there will always be biased dissidents, interested in one cause or another, to stand apart; it is against their pretension that we must guard ourselves.
To ensure unity in the future, a prerequisite is that all parts of the whole doctrine be determined with precision and clarity, without leaving anything vague; for that we have made sure that our writings cannot give rise to any contradictory interpretation, and we will strive for that to be always the case. When it has been said squarely and unambiguously that two and two make four, no one can claim that it was meant that two and two make five. Sects, therefore, can be formed on the side of the Doctrine, that will not adopt its principles, or all the principles, but not in the doctrine by the interpretation of the text, as so many have been formed on the meaning of the very words of the Gospel. This is a first point of fundamental importance.
The second point is not to leave the circle of practical ideas. If it is true that the utopia of the day before is often the truth of the next day, let us leave to the next day the task of realizing the utopia of the day before, but let us not embarrass the doctrine with principles that would be considered as chimeras and that would be rejected by positive men.
Finally, the third point is inherent to the essentially progressive character of the doctrine. From the fact that it does not lull itself with unachievable dreams for the present, it does not follow that it becomes immobilized in the present. Exclusively based on the laws of nature, it cannot vary more than these laws, but if a new law is discovered, it must join it; it must not close the door to any progress, under the penalty of committing suicide; by assimilating all ideas recognized as correct, of whatever order, physical or metaphysical, it will never be overwhelmed, and this is one of the main guarantees of its perpetuity.
If therefore a sect is formed by its side, founded or not on the principles of Spiritism, one of two things will happen: either this sect will be with the truth, or it will not be; if it is not with the truth, it will fall by itself, under the ascendancy of reason and common sense, as so many others have already fallen along the centuries; if its ideas are correct, even if only on one point, the Doctrine that seeks the good and the true wherever they are found, assimilates it, so that instead of being absorbed, it is the doctrine that will absorb.
If some of its members come to depart from it, it is because they will believe they can do better; if they really do better, the doctrine will imitate them; if they do more good, it will strive to do the same, and more if possible; if they harm more, it will let them do it, certain that, sooner or later, the good outweighs the bad, and the true over the false. This is the only struggle it will engage.
Let us add that tolerance, the consequence of charity and the basis of the Spiritist morality, makes it a duty to respect all beliefs. Wanting to be accepted freely, by conviction and not by constraint, proclaiming freedom of conscience as an imprescriptible natural right, it says: If I am right, others will end up thinking like me; if I'm wrong, I'll end up thinking like everyone else. By virtue of these principles, not throwing stones at anyone, it will not give any pretext for retaliation, and will leave to the dissidents the full responsibility for their words and actions.
The program of the doctrine will therefore be invariable only on the principles that have passed to the state of established truths; for the others, it will admit them, as it always has done, only as hypotheses until confirmation. If it is demonstrated to the doctrine that it is wrong on one point, it will change on that point.
Absolute truth is eternal, and therefore invariable; but who can flatter himself that he owns it entirely? In the state of imperfection of our knowledge, what seems to us false today, can be recognized true tomorrow, following the discovery of new laws; it is so in the moral order as in the physical order. It is against such possibility that the doctrine must never be unprepared. The progressive principle, that it inscribes in its code, will be, as we have said, the safeguard of its perpetuity, and its unity will be maintained precisely because it is not based on the principle of immobility. Immobility, instead of being a force, becomes a cause of weakness and ruin to those that do not follow the general movement; it breaks the unity, because those who want to go forward separate from those who persist in falling behind. But, while following the progressive movement, it must be done with caution and be careful not to lower the guard before the dreams of utopias and systems. It must be done on time, neither too early nor too late, and with full knowledge of the facts.
It is understandable that a doctrine based on such bases must be really strong; it defies any competition and neutralizes the claims of its competitors. It is to this point that our efforts tend to lead the Spiritist doctrine.
Besides, experience has already justified this forecast. Having the doctrine walked in this way from its origin, it has constantly advanced, but without haste, always looking to see if the ground on which it sets foot is solid and measuring its steps on the state of public opinion. It acted like the navigator who only walks with the probe in his hand and consulting the winds.
IV
Chief of Spiritism
But who will be responsible for keeping Spiritism on this path? Who will even have the strength? Who will have the available time and perseverance to devote himself to the incessant work that such a task demands? If Spiritism is left to itself, without a guide, is it not to be feared that it will deviate from its path? That malevolence, to which it will still be exposed for a long time, does not strive to distort its spirit? This is, in fact, a vital question, whose resolution is of major interest for the future of doctrine.
The need for a higher central leadership, the vigilant guardian of the progressive unity and of the general interests of doctrine, is so obvious that people are already worried for not seeing a leader in the horizon yet. It is understandable that, without a moral authority, capable of centralizing the work, the studies, and observations, of providing motivation, of stimulating the zeal, of defending the weak, of supporting the faltering courage, of helping with the advice of experience, to direct the opinion on certain points, Spiritism would run the risk of going adrift. Not only such direction is necessary, but it must also have sufficient strength and stability to face the storms.
Those who do not want any authority do not understand the true interests of the doctrine; if a few think they can do without any direction, the majority, those who do not believe in their infallibility and do not have absolute confidence in their own enlightenment, feel the need for a fulcrum, a guide, if only to help them walk more confidently and more safely. (See the Spiritist Review, April 1866, Independent Spiritism).
Having the need for leadership established, from whom will the leader get his powers? Will he be acclaimed by the universality of followers scattered around the world? It is an impractical thing. If he imposes himself by his private authority, he will be accepted by some, rejected by others, and twenty suitors may arise who will raise flag against flag; it would be both despotism and anarchy. Such an act would be the work of an ambitious man, and nobody would be less suitable than an ambitious man, proud by that very fact, to direct a doctrine based on abnegation, devotion, selflessness, and humility; placed outside the fundamental principle of doctrine, he could only distort its spirit. This is what would inevitably take place if effective measures were not taken in advance to deal with this inconvenience.
Let us admit, however, that a man meets all the qualities required for the accomplishment of his mandate, and that he arrives at the superior direction by some way: men succeed one another, but they are not alike; after a good man there could come a bad one; with the individual, changes may take place in the leadership; without bad intentions, he may have more or less correct views; if he wants to make his personal ideas prevail, he can sidetrack the doctrine, create divisions, and the same difficulties will be repeated with each change. We must not lose sight of the fact that Spiritism is not yet in the fullness of its force; from the point of view of organization, it is a child that is just beginning to walk; it is therefore important, especially at the beginning, to protect it against the difficulties of the road.
But one will say, one of the announced messiahs, who must take part in the regeneration, won’t he be at the head of Spiritism? It's possible; but as they will not have a mark on their forehead to be recognized, that they will only assert themselves by their acts, and for the most part will not be recognized as such until after their death, according to what they will have done in life; that, moreover, there will not be messiahs forever, so we must provide for all eventualities. We know that their mission will be multiple; that they will be in all levels of the scale, and in the various branches of the social fabric, where each will exercise their influence for the benefit of the new ideas, according to the specialty of their position; therefore, they will all work to establish the doctrine, either in one part or in another, some as heads of state, others as justices, others as magistrates, scholars, literati, speakers, industrialists, etc.; each proving themselves in their field, from the worker to the sovereign, with nothing distinguishing them from the common people other than their own work. If one of them is to take part in the administrative direction of Spiritism, it is likely that he will be providentially placed in a position to do so, by the legal means that will be adopted; apparently fortuitous circumstances will bring him there, without premeditated design on his part, and he will not even be aware of his mission. (Spiritist Review: The Messiahs of Spiritism, February, and March 1868).
In such a case, the worst of all leaders would be the one who would claim to be the chosen of God. Since it is not rational to admit that God entrusts such missions to ambitious or proud persons, the characteristic virtues of a true messiah must be, above all, simplicity, humility, modesty, in a word the most complete material and moral selflessness; however, the claim alone of being a messiah would be the denial of those essential qualities, for it would prove, in case one would avail oneself with such a title, either a foolish presumption if he is in good faith, or a notable imposture. There will be no shortage of intriguing, so-called Spiritists, wanting to rise out of pride, ambition, and greed; others that will boast about pretense revelations, using them to gain relevance, fascinating overly credulous imaginations. It must also be foreseen that, under false appearances, individuals could attempt to seize the rudder with the ulterior motive of sinking the ship by causing it to deviate from its course. It will not shipwreck, but it could experience unpleasant delays that must be avoided. These are, without a doubt, the greatest pitfalls that Spiritism must guard against; the more consistency it takes, the more traps its adversaries will set up.
It is therefore the duty of all sincere Spiritist to thwart the maneuvers of intrigue that may be plotted in the smallest as in the largest centers. Firs, they must first repudiate, in the most absolute manner, anyone who would pose himself as a messiah, either as head of Spiritism, or as a simple apostle of the doctrine. The tree is known by its fruit; thus, wait until the tree has given fruit before judging whether it is good, and see again whether the fruits are crooked. (Gospel According to Spiritism, chap. XXI, number 9, Characters of the true prophet).
Someone with whom we discussed this subject, proposed the following procedure: have the candidates nominated by the Spirits themselves in each group or Spiritist society. Besides the fact that this method would not preclude all the inconveniences, there would be other special ones with such a procedure, already demonstrated by experience and that would be superfluous to recall here. We must not lose sight of the fact that the mission of the Spirits is to educate us, to improve ourselves, but not to replace the initiative of our free will; they suggest thoughts to us, help us with their advice, especially regarding moral issues, but they leave to our judgment the care of execution of material things that they do not have the mission to spare us from. They have, in their world, attributions that are not those down here; to ask them for what is outside these attributions is to expose oneself to the deceptions of frivolous Spirits. Let men be content to be assisted and protected by good Spirits, but do not unload on them the responsibility of what is assigned to the incarnate.
Additionally, this method would cause more embarrassment than one thinks, by the difficulty in making all groups participate in this election; it would be a complication in the gears, and the more simplified the gears, the less likely they are to be disorganized.
The problem is consequently to constitute a central direction, in conditions of strength and stability that shelter it from fluctuations, that meet all the needs of the cause and oppose an absolute barrier to the maneuvers of intrigue and ambition. That is the aim of the plan, of which we are going to provide a quick outline.
V
Central Committee
During the period of elaboration, the direction of Spiritism had to be individual; It was necessary that all the constitutive elements of the doctrine, that emerged in the state of embryos from a multitude of centers, were led to a common center to be checked and collated there, and that a single thought presided over their coordination to establish unity in the whole and harmony in all parts. If it were different, the doctrine would have looked like those hybrid edifices designed by several architects, or even an engine whose gears do not match precisely with one another.
We said that because it is an incontestable truth, clearly demonstrated today, that the doctrine could not have all its pieces coming out from a single center, any more than all the astronomical science from a single observatory; and any center that tried to constitute it, from its own observations alone, would have done something incomplete and would have found itself, on an infinite number of points, in contradiction with the others. If a thousand centers had wanted to make their doctrine, there wouldn’t be two that would be the same in all points. If they had agreed in substance, they would inevitably have differed in form; now, as there are many people who favor form before substance, there would have been as many sects as there were different forms. Unity could only come from the whole and the comparison of all partial results; that is why the concentration of work was necessary. (Genesis, chap. 1, Characters of the Spiritist revelation, number 51 and following).
But what was an advantage for a time would later become a disadvantage. Today that the work of elaboration is finished, with regard to the fundamental questions; that the general principles of the science are established, the direction, from individual that it had to be in the beginning, must become collective; firstly because there comes a time when its weight exceeds the strength of a man, and secondly because there is more guarantee for the maintenance of unity in a group of individuals, each with only his voice in the matter, and who can do nothing without the help of the others, for one can abuse his own authority and want to make his personal ideas predominate.
Instead of a single head, the direction will be given to a central committee or permanent superior council - whatever the name - whose organization and attributions will be defined in such a way as to leave nothing to the judgement of only one. This committee will be composed of a maximum of twelve full members, who must meet certain conditions for this purpose, and an equal number of advisers. Depending on the needs, it may be assisted by active auxiliary members. It will complete itself, according to equally determined rules, such as to avoid any favoritism, as vacancies occur due to death or other causes. A special provision will determine the procedure for the appointment of the first twelve.
Each member will take turns to preside for one year, and whoever fulfills this function will be designated by a draw.
The authority of the president is purely administrative; he directs the deliberations of the committee, supervises the execution of the work and the management of the business; but apart from the attributions conferred by the constituent rules, he cannot take any decision without the support of the committee. Therefore, abuses are impossible, no incentive to ambition, no pretexts for intrigue or jealousy, no damaging supremacy.
The committee, or higher council, will therefore be the head, the true leader of Spiritism, a collective leader who cannot do anything without the consent of the majority, and in certain cases, without the approval of a congress or general assembly. Sufficiently numerous to be enlightened by the discussion, it will not be large enough to allow for confusion there.
The congresses will be made up of delegates from the particular societies, regularly constituted, and placed under the patronage of the committee, by their adhesion and in conformity with its principles.
Regarding the followers, the approval or disapproval, the consent or refusal, the decisions, in a word, of a constituted body, representing a collective opinion, will necessarily have an authority that it would never have emanated from an individual, that would only represent a personal opinion. We often reject the opinion of one, believing to be a humiliation to submit to that, whereas we accept the opinion of many, without difficulty.
Let us make it clear that here it is a question of moral authority, regarding the interpretation and application of the principles of the doctrine, and not of any disciplinary power whatsoever. This authority will be, in matters of Spiritism, what that of an academy is in matters of science.
For the foreign public, a corporate body has more ascendancy and preponderance; particularly against adversaries, it presents a force of resistance and possesses means of action that an individual could not have; it fights with infinitely more advantage. An individuality can be attacked and broken; it is not the same with a collective being.
There is also, in a collective being, a guarantee of stability that does not exist when everything rests on one head alone; if the individual is hindered by any cause, everything can be hindered. A collective being, on the contrary, perpetuates itself ceaselessly; whether it loses one or more of its limbs, nothing goes downhill.
The difficulty, it will be said, will be to bring together, on a permanent basis, twelve people who are always in agreement.
The main thing is that they agree on the fundamental principles; now, this will be an absolute condition for their admission, as of all participants in the direction. On the outstanding questions of detail, it does not matter how much they differ, since it is the opinion of the majority that prevails. He whose view is correct will not lack good reasons to justify it. Annoyed for not being able to get his ideas accepted, if one of them withdrew, things would nonetheless follow their course, and there would be nothing to be sorry about, since he would give proof of a proud susceptibility that is little Spiritist, and that could become a cause of trouble.
The most common cause of division between co-interested parties is the conflict of interests, and the possibility of one to supplant the other on their own benefit. This does not make sense when the loss of one cannot benefit the others, who are united and can only lose instead of gaining with such discord. This is a matter of detail, provided for in the organization.
Let us admit that there is false brother among them, a traitor, seduced by the enemies of the cause; what could he do, since he has only his voice in decisions? Let us suppose, although almost impossible, that the whole committee goes down the wrong path: the assemblies will be there to put it in order.
The control of the acts of the administration will be in the assemblies, that will be able to file a reprimand or an accusation against the central committee, for violation of its mandate, for deviation of the recognized principles, or for measures harmful to the Doctrine. That is why it (central committee) will refer to the assemblies in the circumstances in which it considers that its responsibility could be seriously compromised.
If the assemblies are a brake to the committee, the latter draws new strength from their approval. That is how this collective leader ultimately depends on the general opinion, and cannot, without peril for itself, deviate from the right path.
When the committee is organized, we will be part of it as a simple member, having our share of collaboration, without claiming for ourselves any supremacy, title, or privilege whatsoever.
The following local dependencies will be added to the general attributions of the committee:
1
st: A library where all the works of interest to Spiritism can be found, and that can be consulted on site or borrowed for reading.
2
nd: A museum, where the first works of Spiritist art will be gathered, the most remarkable mediumistic works, the portraits of the followers who have deserved such an honor for their devotion to the cause, men honored by Spiritism, although foreign to doctrine, as benefactors of humanity, great geniuses, and missionaries of progress, etc.
[4]3
rd: A dispensary destined to free medical consultations, and the treatment of certain diseases, under the direction of a licensed doctor.
4
th: A relief and provident fund, with practical conditions.
5
th: A retirement home.
6
th: A society of followers having regular sessions.
VI
Fundamental Books of the Doctrine
Many people regret that the fundamental books of the doctrine are too expensive for many readers, and believe, with reason, that if they were popular editions at low cost, they would be much more widespread, and the doctrine would gain.
We totally agree; but the conditions in which they are published do not allow it to be otherwise in the current situation. We hope to one day achieve that result with a new arrangement linked to the general plan of organization; but such operation can only be carried out when undertaken on large scale; from our side, it would require either resources that we do not have, or material care that our labors, that require all our meditations, do not allow us to give. So, the commercial part properly speaking was neglected, or to put it better, sacrificed for the establishment of the doctrinal part. What was important, above all, was that the books were done, and the foundations of the doctrine laid.
When the doctrine is organized by the constitution of the central committee, our works will become the property of Spiritism in the name of this very committee, that will manage and take the necessary care for their publication by the means most suitable to popularize them. It will also have to take care of their translation into the main foreign languages.
The Spiritist Review has been, until this day, and could only be a personal work, since it is part of our doctrinal works, while serving the archives of Spiritism. It is there that all the new principles are developed and studied. It was therefore necessary that it retained its individual character for the establishment of the unity.
We have been repeatedly asked to publish it at shorter intervals; however flattering that desire may be to us, we have not been able to attend it; first, because the material time does not allow us this additional work, and second because it should not lose its essential character, that is not properly of a newspaper.
Today that our personal work is ending, the needs are no longer the same; the Spiritist Review will become, like our other finished and to be finished books, the collective property of the committee, which will take its direction for the greatest utility of Spiritism, and still counting on our collaboration.
To complete the doctrinal work, we must still publish several books, that are not the least difficult nor the least painful part. Although we have all the elements, and the program is oultlined to the last chapter, we could give more assiduous attention and activate them if, by the institution of the central committee, we were freed from details that absorb much of our time.
VII
Attribution of the Committee
The main attributions of the committee are:
1 - The care of the interests of the doctrine and its propagation; maintaining its unity by preserving the integrity of the recognized principles; the development of its consequences.
2 - The study of new principles capable of entering the body of the doctrine.
3 - The concentration of all documents and information that may be of interest to Spiritism.
4 - The correspondence.
5 - The maintenance, consolidation, and expansion of the bonds of fraternity between the followers and the particular societies of the different countries.
6 - The direction of the Spiritist Review that will be the official journal of Spiritism, and to which another periodical publication may be attached.
7 - Examination and assessment of books, newspaper articles, and all writings of interest to the doctrine. Rebuttal of the attacks, if any.
8 - The publication of the fundamental books of the doctrine, in the most suitable conditions for their popularization. The preparation and publication of those of which we will give the plan, and that we would not have time to do in our lifetime. Encouragement given to publications that may be useful to the cause.
9 - The foundation and conservation of the library, archives, and museum.
10 - The administration of the relief fund, the dispensary, and the retirement home.
11 - The administration of material businesses.
12 - The direction of the sessions of the society.
13 - Oral teaching.
14 - Visits and instructions to meetings and particular societies that will be placed under its sponsorship.
15 - The call for congresses and general assemblies.
These attributions will be distributed among the various members of the committee, according to the specialty of each one, who will be assisted, if necessary, by sufficient auxiliary members or simple employees.
Accordingly, there will be among the members of the committee:
A secretary general for correspondence and the minutes of committee meetings.
An editor-in-chief for the Review and other publications.
An archival librarian, also responsible for the analysis and the reviews of books and journal articles.
A director of the relief fund, also responsible for the management of the dispensary, visits to the sick and the needy, and all that relates to charity. He will be assisted by a committee of charity, taken from within the society, and formed of charitable people of good will.
An accountant, in charge of affairs and material interests.
A special director for matters related to publications.
Speakers for teaching, also responsible for visiting the societies of the departments (states) and giving instructions. They can be chosen from among the auxiliary members and the followers of good will, who will receive, for this purpose, a special mandate.
Whatever the subsequent expansion of business and administrative staff, the committee will always be limited to the same number of full members.
Until now we have had to somehow suffice on our own for this program; thus, some of its parts have been neglected or could only be sketched out, and those which are more especially our responsibility, had to suffer inevitable delays, given the need to take care of so many things, while time and energy have limits, and one (activity) alone would absorb a man's time.
VIII
Ways and means
It is undoubtedly unfortunate to be obliged to enter into material considerations in order to attain an entirely spiritual goal; but it must be observed that the very spirituality of the work is linked to the question of earthly humanity and its well-being; that it is no longer only a question of the diffusion of some philosophical ideas, but of founding something positive and lasting, for the extension and the consolidation of the doctrine that must produce the fruits that it is likely to give.
To imagine that we are still in the days when a few apostles could set out a trip with their traveling staff, without worrying about lodging and their daily bread, would be an illusion soon destroyed by bitter disappointment. To do something serious, we must submit to the needs imposed by the customs of the time in which we live; these necessities are quite different from those of patriarchal times; the very interest of Spiritism therefore requires that we calculate the means of action so as not to be stopped on the way. So, let's calculate, since we are in a century where it is necessary to count.
The attributions of the central committee will be numerous enough, as we can see, to require a real administration. Having each member active and assiduous functions, if one took only volunteers of good will, the work could suffer, because no one would have the right to reproach the negligent. For the regularity of the work and to expedite the business, it is necessary to have persons on whose assiduity one can count, and whose functions are not simple acts of complacency. The more independence they had through their personal resources, the less they would be bound to assiduous occupations; if they don't have one, they can't give their time. They must therefore be paid, as well as the administrative staff; the doctrine will gain in strength, stability, punctuality, at the same time as it will be a means of being of service to people who might need it.
An essential point in the economy of any far-sighted administration, is that its existence is not based on possible products that may be lacking, but on fixed, regular resources, so that its progress cannot be hindered, whatever happens. It is therefore necessary that the people who will be called upon to provide their assistance should not need to worry about their future. However, experience shows that resources that are based only on donations, always optional, whatever the commitments made, and often difficult to cover for, must be considered as essentially random. To base permanent and regular expenses on eventual resources, would be a lack of foresight that one could one day regret. The consequences are less serious, no doubt, when it involves temporary foundations that last while they can; but here it is a question of the future. The fate of an administration like this cannot be subordinated to the risks of a commercial enterprise; it must be, from the onset, if not as flourishing, at least as stable as it will be a century from now. The more solid its base, the less exposed it will be to the blows of intrigue.
In such a case, the most common prudence requires that one capitalizes the resources as come in, in an inalienable way, to constitute a perpetual income, sheltered from all eventualities.
When the administration regulates its expenses from its income, its existence cannot, in any case, be compromised, since it will always have the means to operate. It can initially be organized on a smaller scale; the members of the committee may be provisionally limited to five or six, the staff and administrative costs reduced to their simplest expression, with a minimum condition, regulating its development on the increase in resources to cover for the expenses considered indispensable.
Personally, and although an active part of the committee, we will not be any load to the budget, neither for compensations, nor for traveling expenses, nor for any reason whatsoever; if we have never asked anything from anyone to ourselves, we would do even less in such circumstance; our time, our life, all our physical and intellectual strength belong to the Doctrine. We therefore expressly declare that no part of the resources available to the committee will be diverted to our benefit.
On the contrary, we contribute our share by:
1 – by assigning the rights of our published books and to be published.
2 – By the contribution of securities and real estate.
We therefore wish for our plan to be fulfilled, for the sake of the doctrine, and not to take a position there that we do not need. It is to pave the way for this installation that we have devoted the product of our work to this day, as we said above. If our personal means do not allow us to do more, we will at least have the satisfaction of having laid the first stone.
Let us then suppose that, by some means and at a given time, the central committee is put in a position to operate, implying a fixed income of 25 to 30,000 francs, while restricting in the beginning the resources of all kinds, including what it will have available in capital and possible products that will constitute the General Fund of Spiritism, that will be the subject of a rigorous accounting. Having paid for the fixed expenses, the excess income will increase the common fund; it is in proportion to the resources of this fund that the committee will provide for the various expenses useful for the development of the doctrine, without ever being able to make personal use of that or use for the speculation of any of its members. The use of the funds and the accounts will, moreover, be subjected to verification by special commissioners delegated for this purpose by congresses or general assemblies.
One of the first activities of the committee will be to take care of the publications as soon as possible, not waiting to be able to do so with the help of income; the funds allocated to this will in fact be an advance, since they will come in through the sale of the books, and the proceeds will return to the fund. It is a matter of administration.
To give this institution a legal existence, free from any dispute, and also give it the right to acquire, receive and possess, it will be constituted, if deemed necessary, by a legal instrument, in the form of a public limited society, for ninety-nine years, extendable indefinitely, with all the necessary stipulations so that it can never deviate from its purpose, and that the funds cannot be diverted from their destination.
Without going into details here that would be superfluous and premature, we must however say a few words about two accessory institutions to the committee, so that there is no misunderstanding about the meaning we attach to them; we are talking about the relief fund and the retirement home.
The establishment of a general relief fund is impracticable and would present serious drawbacks, as we have demonstrated in a special article (Spiritist Review, July 1866). Hence the committee could not embark on a path that would soon be forced to abandon, nor undertake anything that it was not certain of being able to achieve. It must be positive, and not be lulled into chimerical illusions; it is the way to operate for a long time and with safety; for that it must remain within the limits of the possible, in all things.
This relief fund must and should only be used locally, with a circumscribed action, whose prudent organization may serve as a model to others of the same kind, that private societies could create. It is by their multiplicity that they will be able to render efficient services, and not by centralizing the means of action.
It will be supplied: 1 - by the portion allocated to this destination from the income of the general fund of Spiritism; 2 - by special donations addressed there. It will capitalize the received sums to build up an income; it is with this income that it will give temporary or life assistance, and will fulfill the obligations of its mandate, stipulated in its founding regulations.
The project of a retirement home, in the full sense of the word, cannot be realized at the beginning, because of the capital that such a foundation would require, and considering that the administration requires time to have it stabilized and operating regularly, before thinking about further and more complex undertakings in which it could fail. Embracing too many things before being assured of the means of its implementation would be imprudence. This is easily understood if we think about all the details involved in establishments of such a kind. It is undoubtedly good to have good intentions, but above all one must be able to achieve them.
IX
Conclusion
These are the main bases of the organization that we propose to give to Spiritism, if the circumstances allow it; we had to develop the reasons for that at some length, to make the idea understood. The details will be the subject of careful regulation in which all cases will be provided for, so that all difficulties of implementation are considered.
Consistent with the principles of tolerance and respect for all opinions, professed by Spiritism, we do not claim to impose this organization on anyone, nor to force anyone to accept it. Our goal is to establish a first link between the Spiritists, who have wanted it for a long time and complain about their isolation. Now, this link, without which Spiritism, remaining in the state of individual opinion, without cohesion, can only exist on the condition of being attached to a center by a communion of views and principles. This center is not an individuality, but a center of collective activity, acting in the general interest, and where personal authority fades away.
If it had not existed, what would have been the point of connection of the Spiritists scattered in different countries? Unable to communicate their ideas, their impressions, their observations to all private centers, themselves scattered, and often inconsistent, they would have remained isolated, and the dissemination of the doctrine would have suffered. There was therefore a need for a focal point, from where everything could radiate. The development of the Spiritist ideas, far from rendering this center useless, will make its necessity felt even more clearly, because the need to come together and to form a cluster will be even greater as the number of followers increases.
But what will be the extent of the circle of activity of this center? Is it destined to rule the world, and become the universal arbiter of truth? If it had such a claim, it would be misunderstanding the spirit of Spiritism that, by the very fact that it proclaims the principles of free examination and freedom of conscience, repudiates the thought of setting itself up as an autocracy; it would enter a fatal path from the onset.
Spiritism has principles that for being founded on the laws of nature, and not on metaphysical abstractions, tend to become, and will certainly one day be, those of the universality of men; everybody will accept them, because they will be palpable and demonstrated truths, as they accepted the theory of the movement of Earth; but to claim that Spiritism will be organized everywhere in the same way; that the Spiritists of the whole world will be subjected to a uniform regime, to the same way of proceeding; that they will have to wait for the light to come from a fixed point at which they will have stare, would be as absurd a utopia as to claim that all the peoples of Earth will one day form a single nation, ruled by a single leader , governed by the same code of laws, and subject to the same customs. If there are general laws that may be common to all peoples, these laws will always be, in the details of application and form, appropriate to the customs, characters, and climates of each one.
That is how it is going to be with organized Spiritism. The Spiritists of the whole world will have common principles that will link them to the great family by the sacred bond of fraternity, but the application of which may vary according to the country, without breaking the fundamental unity for that, without forming dissident sects throwing stone at each other and anathema, which would be primarily anti-Spiritist. It will therefore be possible to form, and it will inevitably be formed, general centers in different countries, with no other link than the communion of belief and moral solidarity, without subordination to one another, without that of France, for example, having the pretension of imposing itself on the American Spiritists and vice versa.
The comparison with observatories, that we mentioned above, is perfectly correct. There are observatories in different parts of the globe; all of them, to whatever nation they belong, are founded on the general and recognized principles of astronomy, that does not make them dependent on each other, for that matter; each one regulates its work as it sees fit; they communicate their observations to each other, and each makes use of the discoveries of their colleagues for the benefit science. It will be the same with the general centers of Spiritism; these will be the observatories of the invisible world, that will borrow from each other what they will have of good and applicable to the customs of the countries where they will be established: their goal being the good of humanity, and not the satisfaction of personal ambitions. Spiritism is a matter of substance; to attach it to the form would be a foolishness, unworthy of the greatness of the subject; that is why the various centers, that are imbued in the true soul of Spiritism, will have to extend a fraternal hand, and unite to fight their common enemies: skepticism and fanaticism.
[1] For further developments, we refer to the article of the Spiritist Review, July 1866 in which we dealt with the question of Spiritist Institutions.
[2] At that time these sums amounted to a total of 14,100 francs, the use of which, for the exclusive benefit of the doctrine, was justified by the expense report.
[3] To those who asked why we were selling our books, instead of giving them away, we replied that we would if we had found a printer who printed to us for nothing, a merchant who provided paper for free, booksellers who did not charge commission for their distribution, a postal service that transported them out of philanthropy, etc. In the meantime, since we do not have millions to meet these charges, we are forced to put a price on them.
[4] The future museum already has eight large-scale paintings, that only await a suitable location, true masterpieces, specially and generously made for Spiritism by a renowned artist. It is the inauguration of Spiritist art by a man who unites sincere faith with the talent of the great masters. We will give a detailed report in due course.
