XXX 11th May 2004
Ever since the unforgettable night in April 1998, when the Manor House burned down, we made plans to rebuild it. We intend to set it on the same stylobate which gracefully saddles the fields towards the South and West, capitalising on the presence of leafy surrounds of a copse and of the ponds by its side. The design is modern* and somewhat Aaltesque with the vast extent of its roof which follows the slope of the ground and is covered with tin keeping the old tradition; on the same location, it turns the house to the South whilst the old Manor was facing East - retaining the position of the main entrance and of the dining room inside.
Poland has strict planning controls left from socialist days, intended on preserving the old traditions, one of which is the architecture of ancient Manor Houses known as Dwór or Dworek. Our proposals therefore met objections and refusals, which had to be argued with an understanding of their planning principles. Our intension of creating a worthwhile modern building in sympathy with the character of the countryside was eventually accepted, and we were told that there would be no objection from the Aesthetic Control Institute - when we submit our final plans. One day therefore we hope to start the foundations, and in the meantime we fenced the five hectares which surround the area and include the old Main-yard and fields which will eventually become a park enclosing the Centre of Europe feature, Dianaʼs garden, Our Ladyʼs statue and in future the ʻDworekʼ area. The fencing is done with green-coloured chain-link, light weight wiring as used along French motorways, to blend naturally with the vegetation bordering on adjacent country tracts and open fields.
If a movement were to be organised as considered earlier it would require establishment of rules, which could define it expressing its identity. Such rules for Idsanism would commence with those required for the formation of a Hundred, which is its constituent part. A Hundred is seen as a social unit of one hundred persons based on a locality like a parish. Any individual supporting the principles of the movement could register his intention of forming a group by an application to the Centre of Idsanism where it would be registered as a potential new Hundred for a defined area. When its membership reached two thirds of the intended 100 it would receive a full certificate of registration with area and number. From then on it would maintain regular contacts with the movement and would be helped to establish its home base which may be known as Attica.
A Hundred would be expected to hold a weekly assembly which may be called a Skein, as a flock of wild geese in flight, searching for the direction of its principles and action in the open horizon of society. It would elect its leader, to be known as Metre, for a term of two years: a position which could be extended by members biannually, for as long as they chose. The skein would aim at development of the unitʼs awareness of aspects of Idsanism, initiated by Metre in a discussion. And such a symposium during the skein would also deal with care of its members through contact between members and by allowing and encouraging individual contributions. It would also entail when desired critical discussion of current events, resolutions, review of past activity and contact with rest of the Movement.
While it is essential to make rules, they are to be minimal to keep the membership informal. An entry age of fifteen and the membership for life. Whilst a member can resign, dissociate himself or leave, his place in the Hundred becoming free for a new member, after a suitable lapse of time, she or he would always remain, a recorded member of their original Hundred - and if they wished to return they would have priority when a place was free. There is no procedure for excluding a member for whatever reason or transgression: a member stays a member of a Hundred for life.
So far as the movement as a whole is concerned, its leadership would be assigned by ballot of Metres, to eliminate personality cult and politicising of the movement; the balloted leader remains a Metre of his Hundred, and a leader of the movement, combining the two positions, like a French minister who remains a mayor of his village. He remains: a man in a hundred holding his position for four years.
In order to deepen the engagement of the Movement in society, each year will represent one of the four aspects of human motive-forces: emotional, physical, intellectual and spiritual and will be given in the future a suitable appellation (like for instance those of four elements of water, earth, air and fire) being identified with each year. Awareness of the four aspects - will enrich activity and act as a guide in the present. The “emotional aspect” is concerned with human aware-ness and creativity - dealing with happiness of relationships in or outside the group. The “physical aspect” deals with fulfilment, aiming to see that each person is employed in a way which reflects his or her abilities and aims. The “intellectual aspect” is helping natural curiosity and is the groupʼs concern with: knowing. Whilst, the “spiritual aspect” deals with meaning of life and each individualʼs realisation of his “I”: of a right to a degree of egotism, without which there is no satisfaction in living. These mental and spiritual goods include: knowledge, discovery of science, artistʼs work, poetry, or good-will and much more, with the intention that they can be shared freely in the Hundred or outside, since in such matters there is no personal ownership - the sharing being an increase of values as benefit to everyone.
All said, the object of the organisation is to make social groups which meeting on their own ground can relate with others: on the essential questions of life of the day. These independent and intimate, weekly assemblies, limited as they are to a hundred members - like of old, in a polis or a tribe - will establish a new texture in the society. They can strive like a polis for kinesis, the arduous process of acquiring growth and practice, and energeia, the unimpeded flow of activity individually and as a group. Idsanism proposes to offer through its organisation, the foundations for individual action, not to delegate it to others but to seek the answers themselves: through their polis. It will deal with the practical relationships in the Hundred and its relationship with the commun- ity outside and in the process it may revalue and test many rules in the society, whose main argument is often based on nothing more than the fact that they have been there a long time. It will face much opposition, but its strength lies in the values developed together in the Hundred. It will be resolute in using its weapons: a total non-cooperation with evil forces in the world; ostracism, economic boycott, or mass assemblies, demonstrations and information - to influence the society - but it will never accept the extra-ethical actions as justification for its resolute aims: it will work as Idealism Sansfrontieres. These actions and ideas will enable right thinking people to join together, and form a fabric of unity among the many who are struggling now for idealistic action. It will command their strength a hundred-fold.
