Welcome to the Spirituality Seekers Foundation. New Site Under Construction. Spirituality Seekers is changing to make it more inclusive and global in reach. The new President is Kamaljit Singh, the Secretary is Narinder Singh, and the Chairwoman is Perminder Jolly.
Living as a Secular Sikh
Introduction
Humankind has always had some ethical and moral rules for society to function. Religion is a societal entity that has subsisted since the earliest record of human existence. The quest to lead meaningful lives and for people to give meaning to their lives led many peoples around the world to create systems of beliefs that filled the dark void in knowledge. There are a multitude of religions as well as varying degrees of faith. Many religious convictions are based on spiritual knowledge or simple belief. However, science often searches for physical, mechanical and testable understanding of knowledge. There are many issues in which science and some religious teachings clash. These issues range from the beginning of life, evolution versus creationism, to the idea of existence after death. As the advancement of science continues, physical explanations for life’s occurrences are presented. Do these explanations disprove religious accounts? Will science eventually disprove religion and render it useless?
The Sikh Dharma (Way of Life) can be argued to be a reasoned set of ethical, moral and spiritual guidelines that enables one to be a seeker of knowledge and truth. With this outlook, one can adapt to evolving society and scientific understanding whilst maintaining principles of tolerance, diversity and pursuit of truth that is not molded by fashions. This article is the result of talking to many Sikhs, and reaching a consensus as to the current understanding of the Sikh Dharma and secular and humanist ideals within it.
Historical Perspective
Guru Nanak Dev, the founder of the Sikh Dharma, who lived around 500 years ago at a time of often violent rivalry between Hindus and Muslims, made the then startling observation that people were basically the same – he said that “there is no Hindu, there is no Muslim” He taught that we should not be interested in our labels, but in the mindful pursuit of that which is true. He never claimed to be a prophet. As a normal human being he collected wisdom from peoples around the accessible regions, and composed some of his own poetry. In the first move to inter faith understanding, Guru Nanak taught that different religions, beliefs and ideologies are different paths to the same search by humankind for some understanding of this universe and life, and that all should be respected. What he objected to was blind and ritual acceptance of things that were beyond natural order – he spoke up against pilgrimages, superstitions, deities, clerical hierarchies, gender inequality, and racial and caste prejudices. When Guru Nanak Dev died in 1539, both Hindus and Muslims tried to claim him as their own. This has since defined Sikhism in that some of its adherents are always at pains to claim they follow a distinct set of beliefs – mindful of attempts by some Hindus (and Muslims of that era) that they were merely a sect of their own faith. It is probably a truism that Guru Nanak Dev did not want people to fall into the trap of an organised and ritualised religion. This is why some Sikhs talk about the Sikh Dharma rather than Sikhism.
All the teachers of the Sikhs continued the tradition of religious tolerance and unity of humankind. Guru Teg Bahadur, the 9th Guru of the Sikhs, gave ‘tolerance’ a new and more powerful meaning – the willingness to give one’s life for the freedom of belief and thoughts of others. A delegation of Hindu Bhramins from Kashmir had visited the Guru (see Gupta, p209) and said “we know you don’t agree with many aspects of our teachings, but you and earlier Gurus have always spoken up for freedom of thought. Will you intercede on our behalf against the Mughal rulers who are daily forcibly converting thousands of Hindus?” Guru Teg Bahadur readily agreed. It cost him his life. He was publicly tortured and beheaded by the Mughals for his defence of the rights of another faith. At that time Sikhs had no distinguishing appearance, and they hesitated to come forward and claim their master’s body.
In 1699, some two hundred years after Guru Nanak Dev, Guru Gobind Singh the 10th and last of the Sikh Gurus, gave the Sikhs a visible identity, long hair covered with a turban and other symbols to remind them to always stand up and be counted for their ideals. In themselves, the symbols make Sikhs no better or worse than anyone else. The symbols are there to ensure that they do not shy away from their obligation to stand by the oppressed and those in need. That higher view of tolerance, a belief in the oneness of our human family, an obligation to put others before self and a readiness to stand up for the weak and oppressed, is a core part of the identity of a Sikh. This is one of the main reasons that many secular Sikhs feel so strongly about their turban – it represents a basic freedom. Many such people feel that a society that cannot tolerate the turban as a symbol is not a free society.
Nearly 210 years ago, the Punjab was united under a single ruler: Maharaja Ranjit Singh. Under earlier Mughal rule, there was, at times, a price on the head of every Sikh caught, dead or alive. Some Sikhs now called for revenge on the Muslim population .Yet Ranjit Singh’s first act on conquering the capital, Lahore, was to pay homage and respect at the city’s two major mosques.
True to Sikh teachings, he also defended the right of Muslims to call their followers to prayer, against Hindu and Sikh complaints, and gave generously to all places of worship. He refused to have coins minted in his name, and lived simply, refusing the pomp and ceremony of power. The man was obviously not very religious. He was frequently seen at places of worship of different faiths. Therefore, they argued, the Maharaja had no firm faith of his own. What they failed to understand was that Ranjit Singh was simply living true to Guru Nanak’s teaching that only he who looks to the good in others is truly a Sikh. Ranjit Singh’s enlightened attitude to other faiths, brought peace and tranquillity to a vast area of Northern India. He gave India its first truly secular government with people chosen on their merit rather than on their personal beliefs.
Who is a Sikh?
From the preceding passages, one can see how the psyche of a Sikh is shaped. However, it is worth trying to define who or what a Sikh is. There are definitions as to who is a Sikh – most of these are created for legal and political reasons rather than necessarily being correct in the sense that Sikh teachings require. It can be argued that Sikhs are neither of a race, an ethnic group, or a faith. This would then give Sikhs as a society no legal status. One can go with the definition in the Sikh Reht Maryada (Sikh code of Conduct) or one can go by the sense that it is interpreted by liberals.
The Sikh Reht Maryada is a centrepiece for the ‘religious’ Sikh – it tells them the dos and don’ts. It contains a prescriptive set of obligations including rules for discipline, behaviour, public worship, marking lifecycle events, celebrating special events, and the obligatory prayers for daily contemplation and meditation. It is a 20th century creation that resulted from the need of a community to have a well-defined identity. It serves a useful purpose for many. However with globalization, a rapidly evolving society and evolution of relationship between genders, there are real strains that it imposes. Despite its central place in formal Sikhism, the Reht is not a well known document amongst the masses.
For me, the Reht Maryada is a bit narrow and prescriptive. I want to embrace all of my fellow humans as Sikhs – that is as seekers of knowledge, wisdom, and truth (in a scientific and rigorous sense). To me, all are Sikhs who are simply willing to learn and wonder about the universe in a critical and mindful sense, and to adopt a lifestyle that enables them to do that. Of course, from a societal point of view, one has to compound this with some ethical framework – the Sikh three-fold golden path: Nam Japna (conscious and mind-full search for the truth); Wand Chakna (to share what one has with those that are in need); and Kirt Karna (to live by honest means). One may argue that every human being that has humanist tendencies and is willing to genuinely search for knowledge about universal truths is a Sikh in the way that Guru Nanak meant.
It is reasonable then, given the above preamble, to say that Secularism, Humanism, and Rationalism have a prominent friend in Sikh Dharma. This secularism stretches from historical precedences (as highlighted above), to societal elements to personal ideological sensibilities. Much of the time, these elements within the Sikh Dharma are not visible to outsiders as they are often shrouded in a language, symbolisms, and advocates that seem religious. Indeed, some times it really is religious. A true Sikh is uncertain about most things, and as society evolves and science advances, some of the answers become clearer whilst some others become less certain.
There are a significant number of Sikhs that would classify themselves as non-religious. These non-religious Sikhs span an entire spectrum from “this is what our teachers really meant” to “I do not believe in a God in any sense of the word understood in its English sense”. The one thing that Sikhs are supposed to have in common is an ever mindful pursuit of fundamental truths and laws.
Guru Granth Sahib
As with any set of people, the society of Sikhs has a tremendous variety and diversity. This diversity mirrors the diversity of the Indian subcontinent and the Sikh diaspora. Given this diversity and the cultural underpinnings of the host communities where Sikhs live, differences arise to exactly how people interpret the Sikh scripture in general and The Guru Granth Sahib in particular.
The Guru Granth Sahib, in its original hand-written format still exists so issues such as lost meaning in translations or the authenticity of the scripture do not arise. It is there in every Gurdwara and in many homes.
For the Sikhs, The Guru Granth Sahib is a repository of spiritual knowledge and collected wisdom of people who thought about life and its meaning. It emphasizes time and again the need to think and reason. It is written in the lexicon of 16th and 17th century India for the ordinary person.
I often look at various scriptures and historical documents and try to make sense of them. I then look at metaphors used in them that have certain linguistic, cultural, historical, and social elements that I cannot relate to at all. Mythological Hindu gods have no place in my rationale or the psyche of most of my peers. It may have made sense to my ancestors in the 17th century but it certainly does not to me and not now. In my case, it is virtually all changed. My mother tongue is primarily English, the society I live in is not dominated by Hindu mythology or Islamic laws, natural laws that represent the universe are better understood in a scientific sense, the governance and society is totally different.
The Way Forward
What I, and people like me, take from the life of the Sikh Gurus and the Guru Granth Sahib is the ethical framework for what constitutes a balanced approach to living, societal interaction, and personal contemplation. In addition, I take heart from its advocacy of unwavering tolerance and diversity.
Do most of the secular and rationalist Sikhs go to the Gurdwara? Do many such Sikhs wear the Sikh symbols? The answer to both questions, in general, is yes. The main reason is that the Sikh Dharma has an immensely empowering aspect to it – it is liberating to know that freedom of thought and expression are central to it, and it does not recognize social, gender, religious, political, cultural, or racial boundaries. It is quite daunting for many to realize that the symbols in general, and the turban in particular, place a great responsibility on the individual in terms of standing up for the rights of all. Of course, many never get to a stage where they clearly understand these implications, and instead are ruled by the same prejudices as every one else. Additionally, with its implied unity of humankind, and the need to reason and peruse a lifestyle that is in keeping with natural laws (hukam), it has a sort of time-less nature to it that automatically encourages its adherents to bring up their children in the same lifestyle. Therefore, if the parents went to the Gurdwara, the chances are the children will go to the Gurdwara as a mark of social and traditional continuity – how could one not respect those that have tried to lead reasoned and ethical lifestyles? To me, and many like me, it certainly seems far nobler than being dominated by fashions, icons, and obsession with consumption and GDP dominated worldview.
Research in Anthropology, Cognition, and Psychology has led to a better understanding of the motivations of societies, leaders, and individuals. Advances in neuroscience, in particular, over the past 20 years or so have begun to explain many aspects that previously had no handle. Seemingly intractable subjects such as the mind-body issues are now being progressed in a scientific manner and consequently the great philosophical divide here is disappearing – minds are what brains do. As a rationalist, scientific studies such as these represent the crux of what it means to be a true Sikh. This is the reason why so many Sikhs become doctors or scientists. This, for any rationalist, has to be the way forward.
Am I alone as a secular and rationalist Sikh? No – there are millions of us! At heart, every Sikh is a rationalist – albeit with different degrees of cultural and social baggage. It is a pity that most people just see our distinctive appearance and make assumptions as to what we must believe. How could they be wrong? How wrong could they be?!
Bibliography
Ashbrook, J. B., and Albright, Carol Rausch, The Humanizing Brain: Where Religion and Neuroscience Meet, Pilgrim, 1997
Gupta, H. R., History of the Sikhs, Vol 1, The Sikh Gurus 1469-1708, Mushiram Manoharlal Publishers, New Dehli, 1984.
Lindholm, C., Charisma, Crowd Psychology and Altered States of Consciousness, University Professors Program and Dept. of Anthropology, Boston University
McLeod H., Sikhism, London, Penguin Books, 1997.
Ochsner, K. N. and Lieberman, M. D. The emergence of social cognitive neuroscience, American Psychologist, 56, pp. 717–734, 2001
Penrose R., Shadows of the Mind. New York: Oxford University Press, 1994
Shear, J. Explaining Consciousness: The Hard Problem. Cambridge, MA: MIT Press, 1997.
Singh, Puran (1998), The book of the Ten Masters, Singh Brothers, Amritsar
Singh, Indarjit (1996-2007), BBC Radio 4 – Thought for the Day
About the Author
Tirath Singh is a Nuclear Physicist by education and the Founder of The European Rationalist (rationalist.eu), has been a founding member of the charity Spirituality Seekers Foundation, and the Editor of The Microbooks Living Religions Series (Microbooks.org). He is also responsible for the multimedia DVD “Living Without God” produced in association with the British Humanist Association. The author may be contacted via email at tirath@rationalist.eu.
People of all faiths and none celebrated the Tercentenary of The Guru Granth Sahib at the House of Commons on the 20th November 2008.
There were messages from Bishop of London – Right Reverend Dr Richard Chartres, Bishop of Birmingham – The Right Reverend John Urquart, Tony Blair, and Rabbi Dr Naftali Brawer – representing the Chief Rabbi and The Board of Deputies of British Jews. Those representing other communities included Lord Sheikh for the Muslims, Nitin Palan for the Hindus, Seelawimala Nayaka Thera representing the Buddhist community as The Chief Sangha Nayake of Great Britain, Marilyn Mason for the Humanists, Dr Noshir Avari for the Zoroastrian community, and many others. It was well attended and included about 120 people of non-Sikh background comprising of academics, politicians, educationalists, religious leaders from different faith communities and captains of industry. Dr Indarjit Singh and Mota Singh QC gave speeches outlining the importance of the day. All the speeches conveyed the unique nature of Sri Guru Granth Sahib and its universal message related to ethical framework for a community of diverse beliefs. Messages were also received from large number of other people, including Prime Minister Gordon Brown, Cardinal Cormac Murphy O’Connor, and Most Rev Dr Idris Jones.
The sole purpose of this event was to influence strategists, policy makers, and to create an environment that empowers the young with Sikh ideals. Sikh youth were well represented, making up about 40% of the Sikh contingent of about 70 people.
The celebrations were covered briefly on television, in some of the national daily newspapers, and some of those that were at the event have relayed their experiences on minority radio channels. In addition, there is a documentary in the making related to this and previous programs related to such celebrations. Finally, some of this material will end up on various interactive resources related to faith education.
Those that want more details, pictures, or a transcript of the speeches may contact Tirath Singh on tirath@microbooks.org.
Constitution of
The Spirituality Seekers Foundation
Doc Ref: ssfc/Revision 3
Date: 31 July 2004
Adopted on the Thirty-First day of July 2004.
1) NAME
The name of this charitable foundation/society/organisation is Spirituality Seekers Foundation. On the World Wide Web this is known as www.spiritualityseekers.org. Its fund raising arm is registered as www.spiritualityseekers.com.
2) ADMINISTRATION
Subject to the matters set out below, the Charity and its property shall be administered and managed in accordance with this constitution by the members of the Executive Committee, constituted by clause G of this constitution.
3) OBJECTS
The objects of the Foundation shall be to provide guidance for spiritual development and disseminate information related to spiritual development according to universal principals and laws. The foundation will do this in a way that is not based on race, gender, caste, colour or socio-economic status. The foundation will pursue spiritual development that is conformant with the broader teachings of the Sikh Gurus, and the spiritual masters of the Jews, Christians, Muslims, Hindus, Buddhists, and others (including humanists and atheists) where the message is consistent and universal. As a corollary, the Foundation will take account of any scientific research developments where that research has an impact on the understanding of spirituality.
This it will do by pursuing the following:
1. to promote a culture of personal liberation from aspects of idolatry and rituals;
2. to promote and encourage the spiritual evangelisation of young people throughout the world;
3. to promote and encourage positive, pragmatic and practical spiritual living;
4. to discourage the message of consumption and exploitation thereby demonstrating the message of love for all irrespective of symbolisms;
5. exploring and disseminate the messages of various sages that have stood the test of time;
6. to give clear instruction to members and the public at large, so that they will understand the meaning, importance and implications of the whole counsel of Spirituality Seekers;
7. to show, by deed as well as by word, the benefits of the spiritual living, thus furthering spiritual living;
8. to preserve itself from error by bringing all its teachings and practices under the judgement of appropriate scriptures and reference works related to spirituality, and thus be enabled to pass on to mankind the life styles advocated by spiritual masters;
9. to promote the fullest possible co-operation with all organisations and institutions that fully embrace the spiritual message.
4) POWERS
In furtherance of the objects but not otherwise the Executive Committee may exercise the following powers:
1. Power to raise funds and to invite and receive contributions provided that in raising funds the Executive Committee shall not undertake any substantial permanent trading activities and shall conform to any relevant requirements of the law;
2. Power to buy, take on lease or in exchange any property necessary for the achievement of the objects and to maintain and equip it for use;
3. Power subject to any consents required by law to sell, lease or dispose of all or any part of the property of the Charity;
4. Power subject to any consents required by law to borrow money and to charge all or any part of the property of the Charity with repayment of the money so borrowed;
5. Power to employ such staff (who shall not be members of the Executive Committee) as are necessary for the proper pursuit of the objects and to make all reasonable and necessary provision for the payment of pensions and superannuation for staff and their dependants;
6. Power to co-operate with other charities, voluntary bodies and statutory authorities operating in furtherance of the objects or of similar charitable purposes and to exchange information and advice with them;
7. Power to establish or support any charitable trusts, societies or institutions formed for all or any of the objectives;
8. Power to appoint and constitute such advisory committees as the Executive Committee may think fit;
9. Power to do all such other lawful things as are necessary for the achievements of the objects;
10. Provide, inspect, maintain and replace supplies and services calculated to promote the objects of the Foundation;
11. Recruit and train persons to the Foundation;
12. Collect, retain and disseminate information relating to the provision of medical treatment as aforesaid, and including the advertising of the Foundation. Such information shall be made available only to persons implementing the Foundation or at the absolute discretion of the Executive Committee to persons interested in the objects of the Foundation who make bona fide requests for such information.
5) MEMBERSHIP
Membership of the Charity shall consist of the following;
1. Any person interested in furthering the objects of the Foundation, subject to the approval of the Executive Committee.
2. Any other person or group of persons as the Executive Committee may determine;
3. The Executive Committee may by unanimous vote and for good reason terminate the membership of any individual; provided that the individual concerned shall have the right to be heard by the Executive Committee, accompanied by a friend, before a final decision is made.
6) HONORARY OFFICERS
At the Annual General Meeting of the Charity the members shall elect from amongst themselves a Chairman, Vice Chairman and Secretary/Treasurer who shall hold office from the conclusion of that meeting.
7) EXECUTIVE COMMITTEE
1. The Executive Committee shall consist of:
a. The honorary officers specified in the preceding clause;
b. Five persons who shall be elected from those members falling within paragraph E(1).
2. The Executive Committee may in addition appoint not more than three co-opted members who shall be appointed on an annual basis.
3. Members of the Executive Committee shall be elected for a period of three years. Such election shall take place at each Annual General Meeting and retiring members shall be eligible for re-election.
4. The proceedings of the Executive Committee shall not be invalidated by any vacancy among their number or by any failure to appoint or any defect in the appointment or qualification of a member.
5. Nobody shall be appointed as a member of the Executive Committee who is aged under 15 years or who if appointed would be disqualified under the provisions of the following clause.
6. No persons shall be entitled to act as a member of the Executive Committee whether on a first or on any subsequent entry into office until after signing in the minute book of the Executive Committee a declaration of acceptance and of willingness to act in the trusts of the Charity.
7. The members of the Executive Committee will be the Charity Trustees as defined in section 97 of the Charities Act 1993.
DETERMINATION OF MEMBERSHIP OF EXECUTIVE COMMITTEE
A member of the Executive Committee shall cease to hold office if he or she;
1. Is disqualified from acting as a member of the Executive Committee by virtue of the Charities Act 1993 (or any statutory re-enactment or modification of that provision);
2. Becomes incapable by reason of mental disorder, illness or injury of managing and administering his or her own affairs
3. Is absent without the permission of the Executive Committee from all their meetings held within a period of six months and the Executive Committee resolve that his or her office be vacated; or
4. Notifies to the Executive Committee a wish to resign (but only if at least three members of the Executive Committee will remain in office when the notice of resignation is to take effect).
9) EXECUTIVE MEMBERS NOT TO BE PERSONALLY INTERESTED
No member of the Executive Committee shall acquire any interest in property belonging to the Charity (otherwise than as a Trustee for the Charity) or receive remuneration or be interested (otherwise than as a member of the Executive Committee) in any contract entered into by Executive Committee.
10) MEETINGS AND PROCEEDINGS OF THE EXECUTIVE COMMITTEE
1. The Executive Committee shall hold at least two ordinary meetings each year. A special meeting may be called at any time by the Chairman or by any two members of the Executive Committee upon not less than four days’ notice being given to the other members of the Executive Committee of the matters to be discussed but if the matters include an appointment of a co-opted member then not less than 21 days notice must be given.
2. The Chairman shall act as Chairman at meetings of the Executive Committee. If the Chairman is absent from any meeting, the Vice-Chairman shall act as Chairman and in his absence the members of the Executive Committee present shall choose one of their numbers to be Chairman of the meeting before any other business is transacted.
3. There shall be a quorum when at least one third of the number of members of the Executive Committee for the time being or three members of the Executive Committee, whichever is the greater, are present at a meeting.
4. Every matter shall be determined by a majority of votes of the members of the Executive Committee present and voting on the question but in the case of equality of votes the Chairman of the meeting shall have a second or casting vote.
5. The Executive Committee shall keep minutes, in books kept for the purpose, of the proceedings at meetings of the Executive Committee and any sub-committee.
6. The Executive Committee may from time to time make and alter rules for the conduct of their business, the summoning and conduct of their meetings and the custody of documents. No rule may be made which is inconsistent with this constitution.
7. The Executive Committee may appoint one or more sub-committees consisting of three or more members of the Executive Committee for the purpose of making any inquiry or supervising or performing any function or duty which in the opinion of the Executive Committee would be more convenient, undertaken or carried out by a sub-committee; provided that all acts and proceedings of any such sub-committees shall be fully and promptly reported to the Executive Committee.
8. The Executive Committee shall maintain a register of members implementing the Foundation.
11) RECEIPTS AND EXPENDITURE
1. The funds of the Charity, including all donations contributions and bequests, shall be paid into an account operated by the Executive Committee in the name of the Charity at such bank, as the Executive Committee shall from time to time decide. All cheques drawn on the account must be signed by at least two members of the Executive Committee.
2. The funds belonging to the Charity shall be applied only in furthering the objects.
12) PROPERTY
1. Subject to the provisions of sub-clause 2) of this clause, the Executive Committee shall cause the title to:
a. all land held by or in trust for the Charity which is not vested in the Official Custodian for Charities; and
b. all investments held by or on behalf of the Charity.
to be vested either in a corporation entitled to act as custodian trustee or in not less than three individuals appointed by them as holding trustees. Holding trustees may be removed by the Executive Committee at their pleasure and shall act in accordance with the lawful directions of the Executive Committee. Provided they act only in accordance with the lawful directions of the Executive Committee, the holding trustees shall not be liable for the acts and defaults of its members.
2. If a corporation entitled to act as custodian trustee has not been appointed to hold the property of the Charity, the Executive Committee may permit any investments held by or in trust for the charity to be held in the name of a clearing bank, trust corporation or any stock broking company which is a member of the International Stock Exchange (or any subsidiary of any such stock broking company) as nominee for the Executive Committee, and may pay such a nominee reasonable and proper remuneration for acting as such.
13) ACCOUNTS
The Executive Committee shall comply with their obligations under the Charities Act 1993 (or any statutory re-enactment or modification of that Act) with regard to:
1. The keeping of accounting records for the Charity;
2. The preparation of annual statements of account for the Charity;
3. The auditing or independent examination of the statements of account of the Charity; and
4. The transmission of the statements of account of the Charity to the Commissioners.
14) ANNUAL REPORT
The Executive Committee shall comply with their obligations under the Charities Act 1993 (or any statutory re-enactment or modification of the Act) with regard to the preparation of an annual report and its transmission to the Commissioners.
15) ANNUAL RETURN
The Executive Committee shall comply with their obligations under the Charities Act 1993 (or any statutory re-enactment or modification of that Act) with regard to the preparation of annual return and its transmission to the Commissioners.
16) ANNUAL GENERAL MEETING
1. There shall be an annual general meeting of the Charity which shall be held in the month of November in each year or as soon as practicable thereafter.
2. Every annual general meeting shall be called by the Executive Committee. The Secretary shall give at least 21 days’ notice of the annual general meeting to all the members of the Charity. All the members of the Charity shall be entitled to attend and vote at the meeting.
3. The Chairman shall be the Chairman of the Executive Committee but if he or she is not present, before any other business is transacted, the persons present shall appoint a Chairman of the Meeting.
4. The Executive Committee shall present to each annual general meeting the report and accounts of the Charity for the preceding year.
5. Nominations for election to the Executive Committee must be made by members of the Charity in writing and must be in the hands of the Secretary of the Executive Committee at least 14 days before the annual general meeting. Should nominations exceed vacancies, election shall be by ballot.
17) SPECIAL GENERAL MEETINGS
The Executive Committee may call a special general meeting of the Charity at any time. If at least ten members request such a meeting in writing stating the business to be considered the Secretary shall call such a meeting. At least 21 days’ notice must be given. The notice must state the business to be discussed.
18) PROCEDURE AT GENERAL MEETINGS
1. The Secretary or other person specially appointed by the Executive Committee shall keep a full record of proceedings at every general meeting of the Charity.
2. There shall be a quorum when at least one tenth of the number of members of the Charity for the time being or five members of the Charity, whichever is the greater, are present at any general meeting.
19) NOTICES
Any notice required to be served on any member of the Charity shall be in writing and shall be served by the Secretary or the Executive Committee on any member either personally or by sending it through the post in a prepaid letter addressed to such member at his or her last known address in the United Kingdom, and any letter so sent shall be deemed to have been received within ten days of posting.
20) ALTERATIONS TO THE CONSTITUTION
1. Subject to the following provisions of the clause the Constitution may be altered by a resolution passed by not less than two thirds of the members present and voting at a general meeting. The notice of the general meeting must include notice of the resolution, setting out the terms of the alteration proposed.
2. No amendment may be made to clauses A, C, I, U and this clause without the prior consent in writing of the Commissioners.
3. No amendment may be made which would have the effect of making the Charity cease to be a charity at law.
4. The Executive Committee should promptly send to the Commissioners a copy of any amendment made under this clause.
21) DISSOLUTION
If the Executive Committee decides that it is necessary or advisable to dissolve the Charity it shall call a meeting of all members of the Charity, of which not less than 21 days’ notice (stating the terms of the resolution to be proposed) shall be given. If the proposal is confirmed by a two-thirds majority of those present and voting the Executive Committee shall have power to realise any assets held by or on behalf of the Charity. Any assets remaining after the satisfaction of any proper debts and liabilities shall be given or transferred to such other charitable institution or institutions having objects similar to the objects of the Charity as the members of the Charity may determine or failing that shall be applied for some other charitable purpose. A copy of the statement of accounts, or account and statement, for the final accounting period of the Charity must be sent to the Commissioner.