Nope, that is not Francisco I. Madero, pictured right, but J.J. Kilpatrick, subject of Lonn Taylor’s fascinating article in this same issue of the Journal of Big Bend Studies, vol. 29, 2017.
For those rusty on their borderlands and Mexican history, Francisco I. Madero was the leader of Mexico’s 1910 revolution– the first major revolution of the 20th century– and President of Mexico from 1911-1913. This was not only a transformative episode for Mexico, but also for Texas.
My book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual, came out in 2014 (also in Spanish, translated by Agustín Cadena as Odisea metafísica hacia la Revolución Mexicana, Francisco I. Madero y su libro secreto, Manual espírita, from Literal Publishing.) So far so good: it has been cited already in a number of scholarly works about Madero and the Revolution.
Yes indeed, Metaphysical Odyssey is a peculiar title. In the article, I explain why I chose it and why, much as readers groan about it, I would not change it.
> Read the paper here. (I had posted an earlier only partially edited PDF at this link; in case you’ve already seen it, as of today, June 17, 2019, it has been updated.) And you can order a copy of the actual printed article with all photos, and of the complete issue from the Center for Big Bend Studies here.
A few of the photos, not in the PDF:
The first and definitively not secret book. This shows my copy of a third edition of the book that launched the Mexican Revolution: Francisco I. Madero’s La sucesión presidencial en 1910 [The Presidential Succession in 1910]. This third edition is from 1911. The first edition is dated 1908 and went into circulation in early 1909. Photo: C.M. Mayo.Advertisement in Helios, October 1911, for the just-published Manual espírita by Bhîma, that is, Francisco I. Madero. Photo: C.M. Mayo.The title page of my copy of a first edition of Madero’s Manual espírita of 1911. Note that it is stamped “Cortesia del Gral. Ramón F. Iturbe [Courtesy of General Ramón F. Iturbe]. Photo: C.M. Mayo.Frontispiece and title page of my copy of the 1906 Spanish translation of Léon Denis’ Aprés le mort, translated from the French by Ignacio Mariscal and sponsored by Francisco Madero and his son, Francisco I. Madero. Photograph by C.M. Mayo.My copy of the cover of the rare circa 1924 Barcelona edition of Manual espírita. Photo by C.M. Mayo.
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SPECIAL NOTE
Undoubtedly scholars, novelists and screenwriters will be producing works about Francisco I. Madero and the Mexican Revolution until Kingdom Come (or, perhaps I should say, the Reemergence of Atlantis); because I am a literary writer who roams over a wide variety of subjects, I do not intend to keep up with them all. That said, I regret that I could not cite in my article the book by Mexican historian Beatriz Gutiérrez Müller, Dos Revolucionarios a la sombra de Madero: A historia de Solón Argüello Escobar y Rogelio Fernández Güell(Mexico: Ariel, 2016), which I recommend as crucial for any bibliography on Madero, his Spiritism, the history of metaphysical religion in Mexico, and the Mexican Revolution itself. Gutíerrez Müller’s work should also be of special interest for anyone interested in current Mexican politics, for the prologue is by the author’s husband, now president of Mexico, Andrés López Obrador. This video on his YouTube channel shows the president and first lady discussing her book.
On his always thought-provoking blog, the author of Deep Work, Cal Newport, recently posted “Toward a Deeper Vocabulary” on how we need more words for “writing.” As a productivity expert (among other things) Newport has often been invited to “dissertation boot camps.” He writes:
“Something that strikes me about these events is the extensive use of the term ‘writing’ to capture the variety of different mental efforts that go into producing a doctoral dissertation; e.g., ‘make sure you write every day’ or ‘don’t get too distracted from your writing by other obligations.’ The actual act of writing words on paper, of course, is necessary to finish a thesis, but it’s far from the only part of this process. The term ‘writing,’ in this context, is being used as a stand in for the many different cognitive efforts required to create something worthy of inclusion in the intellectual firmament of your discipline.”
I agree. In writing all of my books it has been my consistent experience that “writing” is not a linear process akin to clocking in, and, say, ironing shirts. It’s a complex, zizaggily circular-ish process– to quote Newport, “involving different cognitive efforts”– that oftentimes doesn’t look like “writing.”
(That said, sometimes– sometimes— you’ve just gotta velcro your posterior to the chair and bang the words into the Word doc.)
As those of you who have been following my blog have heard ad infinitum, I am at work on a book about Far West Texas. Um, that means I need to write it. But there are other tasks directly relevant to ending up with a published book, for example, reading about Far West Texas, traveling in and observing Far West Texas, taking notes, transcribing notes as dictation, reviewing photographs and videos, interviewing people, transcribing those interviews, and so on and so forth.
If I were to simply sit down and commence typing, it would be akin to trying to cook without having assembled the proper equipment and ingredients. In other words, I need to have read Torget and Reséndiz (among many other works), to have transcribed my notes, and so on and so forth.
Not that I have not done quite a bit of the writing already, I mean, there are words on paper, there are bits and pieces, an introduction, some sections… Like I said, the process is zigzaggily circular.
I oftentimes compare “writing,” in its broadest mushiest sense, to cooking. And chefs will understand me when I say, you have got to master mis-en-place.
YE OLDE “MIS”
What is mis-en-plâce? In plain English, you don’t want to start the whipped cream for what might be a chocolate cake when your countertops, stovetop, and sink are cluttered with pots and spoons and dishes and splotches from the mushroom croquettes. Or whatever it is you were making. You need to start clean; then assemble your utensils and equipment; then assemble your ingredients; then wash, cut, chop; then cook.
So to follow the analogy of writing as cooking: reading and researching could be compared to assembling utensils and equipment; taking notes, transcribing, and filing could be compared to washing, cutting and chopping… and typing, say, to putting the skillet onto the burner… that is to say, actually, finally, cooking.
(1) Finish the editing on the transcript of my 2016 talk at the Center for Big Bend Studies Conference about the book (this is for an academic readership, extensively footnoted, and includes new material about another edition of Madero’s book)
(2) Finish a short video to share some images and information about four exceedingly rare books in my personal library, which for scholars of the Mexican Revolution, and especially anyone studying Francisco I. Madero, would be vital to see.
So that is what I did the past few days–I read Torget, I finished editing the transcript of my talk and posted the PDF (which you are welcome to download here), and, whew, I just uploaded that video I have been meaning to make since 2014(!)
C.M. MAYO TALKS ABOUT HER BOOK AND FOUR EXCEEDINGLY RARE BOOKS
Was this procrastination? No, gentle reader, it was good old-fashioned mis-en-plâce. Stay tuned for the podcast on the Seminole Scouts in Far West Texas. (Listen in anytime to the other 20 podcasts posted to date here.)
Back to the question of the writing process. How do you know when what you’re doing is a legitimate task towards finishing a book (or thesis or story or essay), and when it’s procrastination?
To my writing workshop students, I say, you need to decide that for yourself.
As for me, I rely on intuition and common sense (which sometimes contradict each other), and then, no drama, I just decide. Yes, once in a while (usually when I did not heed my intuition), I look back and think, hmm, maybe thus-and-such could be done differently next time. And whatever, it’s fine. I don’t ruminate about woulda coulda shoudas (that would be procrastination!), I just get to the day’s work, as best as I can.
> For more about the writing (and publishing) process, check out my talk of yore for the Writer’s Center, The Arc of Writerly Action.
Francisco I. Madero, leader of the 1910 Revolution, President of Mexico (1911-1913) and author of Manual espírita (Spiritist Manual), 1911
The astonishing thing about Francisco I. Madero’sManual espírita of 1911 is that it lays out his philosophy so passionately and precisely, and yet, with counted exceptions (among them, Mexican historians Tortolero, Guerra de Luna, and Rosas), apart from cursory mentions, historians have told us nearly nothing about this text, its origins, broader esoteric cultural context, and profound implications for understanding Madero’s actions as leader of the 1910 Revolution and as President of Mexico. My translation of Madero’s Manual espírita— the first into English and, as far as I have been able to ascertain, into any language— is included in my book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual.
>>Click here to view a one minute-long Mexican government video which gives a very basic idea of the official version of Madero’s importance in Mexico.<<
Madero was a medium in the Spiritist tradition of the late 19th and early 20th centuries of France and Mexico. While Metaphysical Odyssey into the Mexican Revolution is a scholarly contribution, I write about Madero and his Spiritist Manual not as an academic historian, but as his translator and as a creative writer who has lived in and written about Mexico for many years. I presumed that most of my readers would encounter Madero’s ideas about communicating with the dead extremely peculiar, even disturbing. For the most part this has been the case. To give one of several (to me, amusing) examples, one prominent Mexico expert who shall remain unnamed felt moved to inform me that, though he very much enjoyed my book, he would not be reading Spiritist Manual.
That said, I am grateful to have been invited to speak about it at the Centro de Estudios de la Historia de México CARSO, Mexico City’s National Palace, Rice University, Stanford University, UCSD Center for US-Mexican Studies, and elsewhere, and to date, historians of Mexico and other scholars in these audiences have been both thoughtful and generous in their comments.
To my surprise, however, the Internet has brought my and Madero’s books another, very different audience, one that encounters the Spiritist Manual as, shall we say, a vintage text out of a well-known and warmly embraced tradition.
Rev. Stephen A. Hermann www.stevehermannmedium.com
In his review for the National Spiritualist, Rev. Stephen A. Hermann writes, “Anyone interested in the history of international Spiritualism as well as as mediumnistic unfoldment will find this manual invaluable.”
With the aim of providing further historical and philosophical context for Francisco I. Madero and his Spiritist Manual, I asked Rev. Hermann if, from the perspective of a practicing medium and teacher of mediumship— and author of the just-published Mediumship Mastery: The Mechanics of Receiving Spirit Communications— he would be so kind as to answer some of my questions about Madero as a medium and about his philosophy.
ON MADERO AS MEDIUM
C.M. MAYO: In your book, Mediumship Mastery, you distinguish between two broad types of mediumship, mental and physical. “Automatic writing” you categorize as both. Francisco I. Madero was a writing medium, that is, a medium who channeled messages from the spirit world through his hand and pen onto paper. Can you explain this? And, is this type of mediumship still common today?
STEPHEN A. HERMANN: Madero practiced automatic writing in which spirit personalities would control the movements of his arm and hand to write messages. It is common for many people, not knowing the difference, to confuse automatic writing with the phase of mediumship known as inspirational writing. With inspirational writing the medium’s conscious and unconscious mind are very much involved with the process. Genuine automatic writing occurs typically quite rapidly with the medium unable to control the movements taking place. The conscious mind of the medium is not involved in the process and the medium could even be engaged in a conversation with others while the writing is produced.
In the period that Madero developed his mediumship the practice of automatic writing, the use of planchette and table for spirit communication was quite common for many mediums. Madero was heavily influenced by the writings of the French Spiritualist Kardec, whose classic Medium’s Book was widely used by students of spirit communication as a standard for mediumistic unfoldment.
As a phase of mediumship automatic writing is not commonly practiced the way it would have been a century ago. In most countries around the world most mediums practice mental phases of mediumship such as clairvoyance, clairaudience and clairsentience (psychic seeing, hearing and sensing). There are also many mediums who practice controlled speaking or trance channeling.
C.M. MAYO: How how would you, as a medium, evaluate Madero’s mediumnistic notebooks? (These are preserved in his archive in Mexico’s Ministry of Finance; in my book, I quoted from some of them, communications in Madero’s handwriting signed by “Raúl,” “José” and “B.J.”).
STEPHEN A. HERMANN: I was impressed by Madero’s dedication to God, the spirit world and his mission to help Mexico. He certainly appears to have lived by higher spiritual principles. The communications that he received I feel were genuine and indicate the great effort of teachers in the spirit world to use him as a positive influence in the material world. I would love to see all his notebooks published and your book distributed even more as Madero’s work is an excellent example of a politician motivated selflessly out of love and duty.
[C.M. MAYO: The mediumnistic notebooks have been transcribed and published in volume VI. of Obras completas de Francisco Ignacio Madero, edited by Alejandro Rosas Robles, Editorial Clío, Mexico, 2000. For more about the work of Alejandro Rosas Robles and other Mexican historians on Madero and esoteric philosophy, see my post Lifting the (Very Heavy) Curtain on the Leader of Mexico’s 1910 Revolution].
C.M. MAYO: It seems that by the time Madero became president he was no longer channeling written messages but instead relied on “inspiration” or telepathic communication from spirits. My understanding is that Madero considered this an advance in his mediumnistic abilities. Would you agree?
STEPHEN A. HERMANN: A student of mediumship is always progressing and as such the manner that his or her mediumship functions will evolve accordingly. I assume that Madero would have put considerable effort into growing as an individual as well as enhancing his own mediumistic skills. It is not that one phase of mediumship is better than another. All spiritual gifts are ways for the spirit personalities to bring love and healing to people in the material world. It is very common for mediums to develop new phases of mediumship as they gain experience and are ready. Madero was very progressive in all aspects of his life.
C.M. MAYO: One of the questions I invariably hear in any presentation or conference about Madero and his Spiritism is that, if he really were hearing from spirits, why did they not warn him about the coup d’etat of 1913, so that he could save himself? (Perhaps because as President coping with the challenges of governing, he no longer had the peace of mind to listen?) In Mediumship Mastery (p. 154-155) you write, “While warnings might be given in order to prevent a mishap, telling the recipient negative information such as he or she is going to die next week or be involved in a serious accident, generally would not come through with controlled regulated mediumship.” Can you explain and/or elaborate?
STEPHEN A. HERMANN: Madero would have been under great stress so it is very possible that his own mind would not have been receptive to warnings given by his guardians in the spirit world. On the other hand, we do not know the full picture in terms of his karma or lessons in this lifetime. Madero performed great works when he was physically present. I am sure that these great works would have continued in other realms after his physical death.
C.M. MAYO: In the introduction to your book, Mediumship Mastery, you mention that you trained as a hypnotherapist. From his personal library we know that Madero was intensely interested in hypnotism. Would this knowledge have enhanced his abilities as a medium and as a political leader? And if so, how?
STEPHEN A. HERMANN: Kardec and many of the pioneers of the Spiritualist movement studied Mesmerism and altered-states-of-consciousness. The awareness of inducing trance states is crucial for the development of mediumistic ability. For example, with clairvoyance the more the medium is able to place his or her mind into a receptive state and get the analytical mind out of the way, the easier it will be to receive as well as accurately interpret spirit messages given in this manner. Mediumship mastery requires considerable discipline on the part of the medium. Hypnosis is an effective tool for helping student mediums train their minds and open up as instruments for the spirit personalities to work through.
ON SPIRITISM, SPIRITUALISM, THE PHILIPPINES, AND PSYCHIC SURGERY
C.M. MAYO: Spiritism developed in France from the root of Anglo-American Spiritualism. As a medium who has practiced and taught in various countries from the U.S. to New Zealand and including in the Philippines, do you see important differences in these traditions, Spiritualism and Spiritism, today?
STEPHEN A. HERMANN: Spiritism and Spiritualism are branches of the same tree. A Spiritist is a Spiritualist who follows primarily the doctrine found within Kardec’s writings. Anglo-American Spiritualists do not limit themselves to Kardec’s writings and as a whole have not officially embraced the concept of reincarnation. The Spiritist approach generally places more emphasis on higher philosophy and less on phenomena or providing evidence of survival as the Spiritualist approach emphasizes. I think as a whole the Spiritist approach tends to be more progressive than what is found in many Spiritualist churches. However, Spiritists can be a bit dogmatic in adhering to Kardec’s writings.
C.M. MAYO: In your chapter “Spiritiual Healing” you discuss psychic surgery in the Philippines. Though Madero does not discuss psychic surgery in the Spiritist Manual, in my book, Metaphysical Odyssey into the Mexican Revolution, I mention the Filipino and Brazilian psychic surgeons as well as some Mexicans including Niño Fidencio and Doña Pachita because they are well-known in Mexico and I felt they represented traditions that could claim at least some tangly bit of roots in the early 20th century Spiritism of Madero. Would you agree? Also, have you practiced and/or witnessed any psychic surgery yourself?
STEPHEN A. HERMANN: There have always been mediums or healers in all cultures. The Philippines were a Spanish colony for almost three hundred years. Many of the leaders of the revolution against Spanish rule were involved in the practice of Spiritualism. Kardec’s writings were again a major influence in this part of the world.
I teach mediumship and healing worldwide and the Philippines is one of the countries I regularly visit. Over the years I have witnessed and experienced many remarkable physical and emotional healings with my own mediumship as well as the mediumship of others. With healing God is the healer and we are only vehicles for God’s unconditional love to work through. Yes, I practice psychic surgery with the help of spirit doctors. However, I do not pull blood and guts out of people and drop it in a tin can as many Filipino healers do.
C.M. MAYO: My understanding is that Spiritism arrived in the Philippines with Spanish translations of Kardec’s works. Presumably many of these came out Barcelona, an important center for esoteric publishing (and indeed, many of the books in Madero’s personal library were from Barcelona). When I discovered that Madero’s 1911 Manual espírita had been reprinted by Casa Editorial Maucci in Barcelona in 1924, I immediately wondered whether any copies had made their way to the Philippines and so played some role in the spread of Spiritism there. Do you know anything about this?
STEPHEN A. HERMANN: I do not know anything about this. Don Juan Alvear in 1901 founded the first Spiritist center in San Fabrian, Pangasinan. I have worked at this center many times and the energy is amazing. Alvear was a great political leader, educator and prominent intellectual. Like Madero, Alvear authored a book on mediumship and was a hero of the revolution. His statue is outside the government building and across the street from the Spiritist center he founded.
[C.M. MAYO: See Hermann’s blog post about some history of Spiritism in the Philippines here. And for more about Spiritism in the Philippines, a subject on which I am admittedly very foggy, one place to start is Harvey Martin’s The Secret Teachings of the Espiritistas.]
ON THE BHAGAVAD-GITA AND REINCARNATION
C.M. MAYO: In many places in your book, Mediumship Mastery, you quote from the Bhagavad-Gita.This was a work that fascinated Madero; he not only mentions it in his Spiritist Manual, but under the pseudonym “Arjuna”— the name of the warrior in the Bhagavad-Gita— he wrote articles about it and was planning a book about its wisdom for the modern world. The Bhagavad-Gita also had an important influence on Gandhi, Emerson, the Theosophists, and many others. One of its many teachings is about reincarnation. In your book’s chapter “Past Life Readings,” you mention that you have recollections of some of your past lives and also have received communications from spirits about others’ past lives. Would you elaborate on reincarnation as explained in the Gita?
STEPHEN A. HERMANN: The Bhagavad Gita is a conversation between the Supreme Personality and Arjuna. I try to read it as much as possible. Life is eternal as the personality continues into the world of spirit. The Bhagavad Gita explains the science of connecting with the Godhead and how to cultivate devotion or love of God. Every seven years pretty much all the molecules in our physical bodies change. So we are always changing physical bodies. Based on our consciousness at the end of this physical life we will end up having to take another physical birth. The Gita explains the process of transmigration and how we can ascend to higher levels.
C.M. MAYO: Like Madero in his Spiritist Manual, in your book, Mediumship Mastery, you advocate a vegetarian diet. Is this an idea that came to Spiritualism / Spiritism from Hindu philosophy?
STEPHEN A. HERMANN: Higher teachers on both the physical and spiritual worlds always advocate vegetarianism as it is very bad to hurt animals and cause suffering to others. A true follower of Jesus would not want to hurt others as would a true follower of Buddha. There is only one God and we are all God’s children. I am sure Madero was influenced by Vedic teachings which is why he loved the Bhagavad Gita.
MORE ABOUT MADERO’S SPIRITIST MANUAL
C.M. MAYO: What surprised you the most about Madero’s Spiritist Manual?
STEPHEN A. HERMANN: I really loved reading the Spiritist Manual. It didn’t really surprise me as I am familiar with everything he wrote already. However, I especially loved reading the extra sections about your research and his notes, etc. I think you did a fantastic job.
C.M. MAYO: In terms of his understanding of mediumnistic unfoldment—or anything else—are there any points where you would disagree with Madero’s Spiritist Manual?
STEPHEN A. HERMANN: Madero approaches mediumship heavily influenced by Kardec’s Medium’s Book. Nothing wrong with that as Kardec’s work was way ahead of it’s time when it was published in 1861. However, the methods and approaches used by the spirit personalities to communicate, train and interact with mediums have greatly improved.
Back in the early years of Spiritualism there were no teachers of mediumship. Mediums learned through trial and error and with the assistance and input of teachers in the spirit world overtime created structured approaches to the unfoldment of the various phases of mediumship.
Madero was brilliant and had he not have been murdered his mediumship would have expanded even more. Love, harmony, enthusiasm, and higher purpose are the qualities needed to create the best conditions for successful mediumistic communications. Madero possessed all these qualities and more.
In the early years of Spiritualism there was much physical phenomena or manifestations of spirit power that could be directly experienced through the five physical senses. Nowadays, people are much more intellectually oriented and as such the mediumship practiced is mainly mental or telepathic in nature. It is not that one method is better but just better suited for the age. The methods for training mediums have greatly improved and expanded in the last 168 years.
C.M. MAYO: As you were reading Madero’s Spiritist Manual, or before or afterwards, did you ever sense that you were in communication with / sensing Madero’s spirit? Is there anything you would like to say about that?
STEPHEN A. HERMANN: I would think that Madero most likely would have been around you a lot when you were researching and writing the book. I do not know if he was around me when I was reading the book, but I do feel that he and I would have a lot in common if we were to meet. I think we would get along pretty well as I can relate to where he was at in terms of his mediumship and his spirituality in general.
C.M. MAYO: In your book, Mediumship Mastery (p. 9) you introduce the subtle bodies that interpenetrate the physical body. As I read it, this is a somewhat different explanation from given by Madero where he, following Kardec, talks about the “perispirit.” Can you explain?
STEPHEN A. HERMANN: The perispirit is the subtle or astral covering. Madero uses Kardec’s terminology. We have a physical body with subtle bodies interpenetrating it. After physical death the soul continues to function through the astral body and travels into the spirit world.
ON MEDIUMSHIP AND ENERGIES
C.M. MAYO: My experience has been that not all but most people either dismiss mediumship as impossible or, believing it possible, are frightened that, in calling on the spirit world, they might encounter negative entities. In particular, the Catholic and many other churches sternly warn against dabbling in conjuring spirits, especially with Ouija boards. In the introduction to your book, Mediumship Mastery, you write, “In all my years of working as a medium, I have never experienced anything negative or that made me feel uncomfortable. My experience of mediumship has always been genuinely positive, loving, and comfortable.” It would seem, from my reading of the Spiritist Manual, that Madero would have agreed. But has this been the case for others you know?
STEPHEN A. HERMANN: Mediumship is all about love and healing. However, training is important as is proper motivation. Someone could have a bad experience with mediumship if they dabble in it or go about doing it in a superficial way. Spiritual mediumship is completely orchestrated by higher spirit personalities. Mediumship is not a board game for drunk teenagers to play at 2 AM. Like attracts like.
C.M. MAYO: In your book’s final chapter, “Dealing with Skeptics,” you write, “People who are closed off and negative for any reason, which would include hardcore skeptics, are exceptionally more difficult to work with as the energies are not as strong, the links to the spirit world weaker, and the connections more incomplete and vague.”
It seems to me that U.S. Ambassador Henry Lane Wilson, who disdained Madero as mentally unbalanced and who, for his support for the coup d’etat that ended with Madero’s murder in 1913, has gone down as one of the archvillians of Mexican history, had much in common with the rigidmindedness of celebrity skeptics such as the Amazing Randi. Would you agree?
STEPHEN A. HERMANN: I don’t know Randi personally nor do I know the US Ambassador of that period. Who knows what motivates people on a deeper level? However, Randi does seem very closed off to higher consciousness and intuitive ability. I suspect that Ambassador Wilson was motivated completely by lower, selfish interests and as a result would have cut himself off from higher spiritual influences.
Skeptics are not necessarily immoral or callous individuals. They just do not often believe in the mystical and are highly suspect of claims that do not fit their rationalist view of the world. I appreciate skepticism as many people are completely gullible and easily misled. It is important to not throw out your intelligence when dealing with mediumship as there is a fine line with genuine psychic impressions and your own imagination.
At ALTA, I spoke on two panels and read an excerpt from my translation of a work by Mexico’s great novelist and short story writer Ignacio Solares. (Had the scheduling permitted, I would have loved to have also shared new translations of works by Mexican writers Agustin Cadena and Rose Mary Salum. Here’s to ALTA in Tucson, Arizona in 2015!)
Herewith the transcript of my talk for the second panel, “Why Translate?”
WHY TRANSLATE? THE CASE OF THE PRESIDENT OF MEXICO’S SECRET BOOK
A (slightly edited and expanded) transcript of C.M. Mayo’s talk for the panel “Why Translate?” American Literary Translation Association (ALTA) Conference Milwaukee, November 15, 2014
I translate for the same reasons that I write. There are many, but we have limited time, so I will focus on two, which are: I want to understand, and I want to share that understanding.
Sharing might just be with myself, as in a diary entry, or with a cadre of of loyal readers and any Internet surfers who happen onto this blog, Madam Mayo. Sharing ramps up, of course, when we start talking about books.
People have many different and varied motivations for writing and publishing books— and for some, one of them is nothing less than to change the world. Or maybe, to change our understanding of some aspect of the world— and so change the world.
FRANCISCO I. MADERO, President of Mexico, 1911-1913
TWO SYSTEMS: THE HEAVILY INTERMEDIATED AND THE RELATIVELY DIRECT
Whether in its original language or as a translation, a book is a vector for a set of ideas, a very unusual and efficient vector, for it can zing ideas from mind to mind, spreading out over great distances and, potentially, far into the future.
Books can travel through two systems, or rather, an array of systems: at one extreme, the heavily intermediated, and at the other, the direct.
Our commercial publishing industry constitutes that first extreme. To give a stylized example, a book comes into the hands of an agent, then an acquiring editor, perhaps a developmental editor, a copyeditor, a book designer, a formatter, a cover designer, the proofreader, the printer, the delivery truck driver, the warehouse employees, the distributor, the sales rep, the bookstore’s buyer, and so on and so forth until, finally, the cashier hands the book to its reader. Very possibly multiple corporate entities and dozens of individuals play some role in bringing a book to any given reader.
At the other extreme, I scribble on a piece of paper and hand it to you.
I submit that we tend to over focus on this heavily intermediated system; we often overlook the fact that it is not the only or even necessarily the best way for a book to fulfill its purpose.
TWO BOOKS BY FRANCISCO I. MADERO
I’m going to focus on two books, both political, both by Francisco I. Madero.
If you are at all familiar with Mexican history, Francisco I. Madero needs no introduction. If Mexican history is a mystery to you, the main thing you need to know is that Madero was the leader of Mexico’s 1910 Revolution and President of Mexico from 1911 to 1913.
His first book, La sucesión presidencial en 1910, or The Presidential Succession in 1910, published in 1909, served as his political platform in challenging the old regime. Though it was after the stolen elections of 1910 that Madero declared the Revolution on November 20, 1910, informally, we could say that the Revolution was launched with this book.
The first page of Madero’s La sucesion presidencial en 1910. “To the heroes of our country; to the independent journalists; to the good Mexicans”
Francisco I. Madero’s secret book, Manual espírita, written 1909-1910 and published in 1911.
Apropos of Madero’s two books and the two systems to bring a book to its readers, the heavily intermediated and the relatively direct, a bit from the opening of chapter 2 of my book, Metaphysical Odyssey into the Mexican Revolution:
When we talk about a “successful book,” usually what we mean is one that has a brand-name publisher, enjoys prime shelf space in bookstores, and earns its author buckets of royalties. In other words, we talk about it as a commodity—or, if we’re a mite more sophisticated, a hybrid commodity / work of art / scholarship. I say “we” because I am writing and I presume you are reading this in a time and place where books are no longer banned by the government, their authors no longer casually imprisoned—or worse. Lulled by endless streams of made-for-the-movies thrillers and romances, we forget that, as Ray Bradbury put it, “A book is a loaded gun.”
Francisco I. Madero intended his Manual espírita to be a beam of light, to heal Mexico and the world with his consoling concepts of the nature and meaning of life. However, it is a book that stands on the shoulders of his first book that was, indeed, a loaded gun: La sucesión presidencial en 1910, published in the winter of 1909 when Don Porfirio Díaz, the dictator who had stolen the presidency in a coup d’état and ruled Mexico on and off for over thirty years, was about to celebrate his eightieth birthday and, as Mexico’s so-called “necessary man,” take for himself a seventh term.
Madero had no interest in the capitalist concept of a book’s success; he wanted La sucesión presidencial en 1910 in people’s hands, and as fast as possible, and for that he did not need bookstores, he needed a jump-start on Don Porfirio’s police. He paid for the printing himself (a first edition of 3,000, and later more) and, as he noted in a letter:
[T]he first precaution I took was to hand out 800 copies to members of the press and intellectuals throughout Mexico, so when the Government got wind of the book’s circulation, it would be too late to stop it. . .
MADERO’S SECOND, SECRET BOOK
Now when we come to Madero’s second book, Manual espírita, or Spiritist Manual, there are two reasons the subtitle of my book calls it his “secret book”: First, he wrote it under a pseudonym; second, incredible as it may sound, for the most part, historians have ignored it. A few have begrudged it a footnote; only a very few— so few that I can count them on one hand— have dared to write about it in any depth and seriousness.
The 1924 edition published by Casa Editorial Maucci in Barcelona
In 1911 five thousand copies of Madero’s Manual espírita went into circulation, one assumes, among Spiritists. It was reprinted in part by Madero’s enemies, the Reyistas, as an attack– their message being, “Madero is the true author, you see what a nut he is.” And I discovered that in 1924 Casa Editorial Maucci in Barcelona brought out a reprint (print run unknown). I do not know what influence the Manual espírita may or may not have had in spreading Spiritism, whether in Mexico or abroad—it would make a fine PhD dissertation to delve into that question— but as far as historians of Mexico are concerned, until very recently, and apart from a very few and very hard-to-find editions published in Mexico, essentially, the Manual espírita disappeared into the ethers.
I hasten to clarify that I did not self-publish after a string of rejections. I have already published several books, two with university presses and two with major commercial publishers, among others, so I know that, with patience and persistence, should those have proved necessary, my work would have found a home. My decision to self-publish was a deeply thought-out strategy, specific to my circumstances and specific to this title. In short, I decided to skip the heavily intermediated system, which for this book probably would have been a university press. My three reasons:
First, I am not an academic angling for tenure, and as I have already published several books, as a writer and a translator I did not see much to gain by going to a traditional publisher, and in fact I had a lot to lose, mainly time and control;
Second, in English, alas (would that it were otherwise) books on Mexico are not particularly commercial, which makes me suspect that, whatever its merits may or may not be, mine would have taken a shoulder-saggingly long time to bring forth a contract I would have been willing to sign;
Third, for many readers, Spiritism is at once disturbing and beneath their notice. Let’s say, all this concern with the Afterlife and communicating with the dead creeps them out, as would a book on, oh, alien abductions or crop circles. And I believe this explains why even many of the leading historians of the Mexican Revolution do not know about Madero’s Spiritism, or know next to nothing about it. To give you an idea, one major textbook does not deign to mention it, while another textbook, also published by an important university press, blithely labels Madero an atheist, which is rather like calling the Pope of Rome a Protestant.
In our day, what we think of as self-publishing usually includes intermediaries such as amazon.com. In my case this would be amazon.com and Ingram. Ingram’s recent move into the realm of self-publishing is really the topic for another panel, but suffice it to say that for traditional publishing, no exaggeration, this is as momentous as Hiroshima. Ingram is a major book distributor and now also an on-demand book printer, and what listing with Ingram means is that all major on-line booksellers can now, on demand, easily source that self-published book. Libraries can order it, just as they order many of their books from Ingram, and while Barnes & Noble as well as many other major bookstore chains and independent bookstores may not necessarily stock it on their shelves, it’s right there, as easy to order as any other book, on their webpages—again, sourced from Ingram.
As for getting my book into people’s hands, that is a challenge, for without a publisher, I do not have a marketing staff and sales reps. Like Madero with his La sucesión presidencial en 1910, I simply identified key individuals and gave each a copy. These individuals, mainly but not exclusively academics, are experts on Madero, on the Mexican Revolution, Mexican history in general, the history of metaphysical religion, and Masonry (Madero was a Mason).
The process of the book, my little turtle, finding its readers may be a long and winding one, but it is underway [see reviews] and I feel no urge to hurry. Unlike a traditionally published book, which must dash out like a rabbit, digitally available books (ebooks and print-on-demand paperbacks sold on-line) are not so heavily dependent on “buzz” generated to coincide with the fleeting moment when a book, thanks to the efforts of marketing staff and sales reps, might be available on physical shelves in brick-and-mortar bookstores. Like grocery stores, brick-and-mortar bookstores must move their merchandize with the seasons and oftentimes, as with the proverbial cottage cheese, even more quickly. Digital bookshelves, however, are of a different nature; at the click of a button, they can unfurl vast dimensions, additions to which impose a marginal cost approaching, or in fact, zero. Now if, on a Tuesday at 4 am, say, seven months or, say, seven years in the future, someone in Oodnadatta, Australia wants to download my Kindle or order my print-on-demand paperback, with a click, he can do just that.
BLASTING THE SOMBRERO OFF THE PARADIGM OF THE MEXICAN REVOLUTION
Will my book with its translation of Madero’s Spiritist Manual change our understanding of Mexican history? Well, I do think it blasts the sombrero off the reigning paradigm to consider that Francisco I. Madero, the leader of Mexico’s 1910 Revolution— an absolutely transformative episode in Mexican history and the first major revolution of the 20th century—was a not only a Spiritist but a leading Spiritist and a Spiritist medium (and, it all relates, a devoted student of the Hindu holy text known as the Bhagavad Gita).
Madero believed that he was channeling written instructions and encouragement from spirits in writing both of his books, and furthermore, in his Spiritist Manual, he detailed his beliefs about such esoterica as astral travel and interplanetary reincarnation, and the moral duty of political action.
For anyone who chooses to open their eyes and look at the overwhelming evidence, the connection between Madero’s beliefs and his politics is clear. As Mexican historian Enrique Krauze writes in his seminal 1987 biography, Francisco I. Madero: Místico de la libertad, in the case of Madero, “Politics does not displace Spiritism; it is born of it.”
I do not deny other motives and the millions of other participants in that Revolution. But its spark, and the way it played out, and, I believe, Madero’s murder, are a radically different story once we take into account his Spiritism.
My aim with my book and my translation of Madero’s book is to deepen our understanding of Madero, both as an individual and as a political figure; and at the same time, deepen our understanding of the rich esoteric matrix from which his ideas sprang, in other words, not to promote his ideas nor disparage them, but explain them and give them context.
It is also then my aim to deepen our understanding of the 1910 Revolution and therefore of Mexico itself, and because the histories are intertwined, therefore also deepen our understanding of North America, Latin America, the Pacific Rim, and more— for as long as a book exists, should someone happen to read it, it can catalyze change in understanding (and other changes) that ripple out, endlessly.
Such is the wonder, the magical embryonic power of a book, any book, whether original or in translation: that, even as it rests on a dusty shelf for a hundred years, or for that matter, an unvisited digital “shelf,” if it can be found, if it can be read, it holds such potential.
