The organization is an outgrowth of the teaching and not the other way around. It is an expression of and tool used to both perpetuate the Teaching and more importantly, to convey it. By that, it is meant that the form of the organization and its parts actually becomes the means through which the teaching and work can take place.
It is the the outer face. It provides the space and structure through which physical interactions can take place; with the intent that through these interactions and applications there will be a transference of the teaching. It is the school, and allows people the opportunity of putting in practice through the physical work, the principles, theory, understanding, and realization they have. It also provides the means or space through which further development may take place.
It needs to be emphasized that the organization, in order to be effective, must reflect the needs of the teaching and people in their ever changing development and approach, both within the smaller community of those directly involved, and the larger community of the world. Thus the face of the teaching and outer organization must always be responsive to situation, time, and people. It must not be static, and it is not important that the structure remain at all, other than as a momentary and appropriate means.
The organization and its parts are not for the satisfaction or gratification of the members. It is there to promote the expression of the teaching and as a focus for the work to take place. It must be dynamic. While there are certain requirements for living such as a place to stay, sleep, eat, put or store objects, and work; it is not necessary that these be provided as part of an organization or that they are important in the promotion and transmission of the teaching. One the other hand, they may be so. It is up to the guide and his approach and methods, seeing from the point of view of the goal and the immediate and longer term needs of the progression needed to reach the goal, that the structure or form results.
For example, if there is a need to establish a communal living situation then it should be done. If that structure or form gets in the way of the next step, then it needs to be abandoned, destroyed, or changed. The clinging to the form is a sign of deterioration and crystallization. The overall form needs to be fluid enough to adjust to changing conditions, needs, and peoples, plus the changing need of the greater teaching, and for its effect in the world. It is through this, then, that the people gain the experience and point of view of how to proceed.
The teaching expresses itself through the forms that are available and/or created. The capacity of the individuals to both receive and carry out the teaching and work will also have a determining effect on the look of the form.
Organizations include hierarchical structure, physical facilities, ancillary services, organs (such as publications, programs, courses, etc.), teaching methods, and so forth. Because any of the forms can range from being correctly aligned and functionally active to a state of decay, deterioration, or crystallization; or be cultish vestiges, for the satisfaction of secondary personal desires, or be dead; it can be difficult to tell what is really going on by looking only at the manifestation. One must delve deeper into its purposes, whether there is real guidance to it, its reason for being, or if it has lost its vitality or never had it - in which in either case it is "of the world" and not a spiritual endeavor.
Along that line, one can examine if there is some sort of coordinated Guidance from one who knows and experiences and uses this as a tool for growth, or if it is something which is just "done". It is helpful to look at the grouping of people and find out if it is haphazard or it there is a purpose to it. For example, it may be that a living center is set up. It can be that the people who make it up are selected for a purpose or purposes determined by a real teacher for certain reasons of conveyance of the teaching. In that case it may have spiritual life. On the other hand, it may be that all the people simply gravitated to forming a house sharing, or like each other, or want to save money by living together. In that case it performs a secondary function, a social one, but not a spiritual one.
Of course there also can be any degree of situations in the middle. For example it may have originally had a real purpose and correct active grouping. Perhaps the teacher died or someone else took over. There then could be the continuance of the same outer form with a progressive loss of purpose, vitality, and function. Those who are within the form may still think it is functional and spiritual, and ascribe spiritual attributes to it, but just saying so or thinking it is so does not mean that it is the case. It is this self-delusion that is the cause of many problems relating to advancement in the path or way, as there then is no real active teaching present.
This can be the case with any other outer form or structure, or process. For example, it may be beneficial for people to help others through various means of service. Indeed, it is almost essential to development in the path and to spiritual function. But it also may satisfy other more personal or secondary attitudes or needs, such as feeling better by helping another - in which case it is satisfying personal greed to feel better; or that it is "good" to do or that service "should be done", in which case it is a conditioned effect. This can continue in many worthwhile endeavors, yet while they may be helpful or worthwhile on some levels, they are not real spiritual works. They are satisfactions of personality or lower level activities. To do them and realize what is being done and its limitations is one thing, but to call them or think of them as active spiritual activities is self-defeating and delusional. It is up to the people involved to determine its level of functionality. The same that can be said for outer forms and structures, or organizations can also be said about teachings and their methods, approaches, and forms.
Here are some qualities or elements of a living organization in tune with the teaching:
The list can go on, but this conveys the general point. To go further than the cursory examination in this writing, of both these elements and also teachings and practices, I strongly suggest reading "Neglected Aspects of Sufi Study", by Idries Shah. It is very well organized, clear, and provides much more information.