The best kind of organization is not that which places a large intermediary apparatus between the leadership of the movement and the individual followers but rather that which works successfully with the smallest possible intermediary apparatus. For it is the task of such an organization to transmit a certain idea which originated in the brain of one individual to a multitude of people and to supervise the manner in which this idea is being put into practice.

A creative idea takes shape in the mind of somebody who thereupon feels himself called upon to transmit this idea to the world. He propounds his faith before others and thereby gradually wins a certain number of followers. This direct and personal way of promulgating one's ideas among one's contemporaries is the most natural and the most ideal. But as the movement develops and secures a large number of followers it gradually becomes impossible for the original founder of the doctrine on which the movement is based to carry on his propaganda personally among his innumerable followers and at the same time guide the course of the movement.

According as the community of followers increases, direct communication between the head and the individual followers becomes impossible. This intercourse must then take place through an intermediary apparatus introduced into the framework of the movement. Thus ideal conditions of inter-communication cease, and organization has to be introduced as a necessary evil. Small subsidiary groups come into existence, as in the political movement, for example, where the local groups represent the germ-cells out of which the organization develops later on.

But such sub-divisions must not be introduced into the movement until the authority of the spiritual founder and of the school he has created are accepted without reservation. Otherwise the movement would run the risk of becoming split up by divergent doctrines. In this connection too much emphasis cannot be laid on the importance of having one geographic centre as the chief seat of the movement. Only the existence of such a seat or centre, around which a magic charm such as that of Mecca or Rome is woven, can supply a movement with that permanent driving force which has its sources in the internal unity of the movement and the recognition of one head as representing this unity.

When the first germinal cells of the organization are being formed care must always be taken to insist on the importance of the place where the idea originated. The creative, moral and practical greatness of the place whence the movement went forth and from which it is governed must be exalted to a supreme symbol, and this must be honoured all the more according as the original cells of the movement become so numerous that they have to be regrouped into larger units in the structure of the organization.

When the number of individual followers became so large that direct personal contact with the head of the movement was out of the question, then we had to form those first local groups. As those groups multiplied to an extraordinary number it was necessary to establish higher cadres into which the local groups were distributed. Examples of such cadres in the political organization are those of the region (GAU) and the district (BEZIRK).

Finally, when those larger intermediary organizations have to be combined in new and still higher units it becomes increasingly difficult to maintain over them the absolute supremacy of the original seat of the movement and the school attached to it.