Monday, February 1, 2010

Glossary list of terms in the Five Year Plan

A useful dictionary/vocabulary list of terminology used with regard to the current Five Year Plan.

                THE A-Z OF THE FIVE YEAR PLAN

    Originally compiled by the National Spiritual Assembly of the Bahá'ís of the United Kingdom.
                   Adapted by the Regional Bahá'í Council of the Southwestern States
January 2007

A
  A CLUSTER
          The Universal House of Justice describes an A-cluster as an area where "strong
  communities of deepened believers will be in a position to take on the challenges of systematic
  and accelerated expansion and consolidation." Such a cluster has attained conditions propitious
  for intensive growth. See also CLUSTER.
  ACCELERATION
          Training is important because it gives more and more Bahá'ís the skills, knowledge, and
  spiritual insights they need to carry out "accelerated expansion and consolidation." (Universal
  House of Justice, 12/26/95) The process of entry by troops has got to advance, but it must also
  accelerate – it must advance faster and faster!
  ADVANCING THE PROCESS OF ENTRY BY TROOPS.
          "Advancing the process of entry by troops will continue as the aim of the Five Year
  Plan—indeed the aim of the series of Plans that will carry the community to the end of the first
  century of the Formative Age." (Universal House of Justice, 1/9/01) See also PROCESS OF ENTRY
  BY TROOPS
  ANIMATOR
          Someone who is trained to run a set of courses for junior youth (ages 12-14). These
  courses are "Breezes of Confirmation," "Walking the Straight Path," and "Drawing on the Power
  of the Word."
  AREA COORDINATOR
          See CLUSTER INSTITUTE COORDINATOR
  AREA TEACHING COMMITTEE (ATC)
          A group of individuals appointed by the Regional Council right before a cluster is
  declared an A and is getting ready for an intensive program of growth to help, in collaboration
  with the Cluster Institute Coordinator (CIC) and the Auxiliary Board member, to coordinate
  cluster activities, plan campaigns, and mobilize individuals who have arisen to serve.
  ARTS
          The arts have played, and will continue to play "a major role in extending the influence
  of the Cause" (Universal House of Justice, Ridván 1996). Artistic activities are an essential
  element of any study circle, and the Bahá'ís are encouraged to incorporate the arts into all aspects
  of Bahá'í life. "A graceful integration of the arts into diverse activities enhances the surge of
  energy that mobilizes the believers." (Universal House of Justice, 12/27/05)
    5YP A-Z                                                                                 Page 1 of 15
  ASSISTANT
           Assistants are appointed by Auxiliary Board members to help them with their various
  duties. They serve in a specific area (e.g., a cluster or community) or field of endeavor (e.g.,
  youth). The "active involvement of several assistants to Auxiliary Board members in promoting
  community life" is one of the signs that a cluster is ready for a program of intensive growth.
  AUXILIARY BOARD MEMBER
           The Continental Board of Counsellors appoints two Auxiliary Board members for every
  part of the United States, one for Propagation and one for Protection. They offer advice to
  individuals and institutions and encourage the friends to act on their own disciplined initiative.
B
  B CLUSTER
           Clusters where "established communities will be gaining strength through a vigorous
  institute process" (Universal House of Justice, 1/9/01).
  BRANCH COURSES
           "The main sequence [of Ruhi courses], much like the trunk of a tree, supports courses
  branching out from it, each branch dedicated to some specific area of training." (Universal House
  of Justice, 1/9/01). For example Ruhi Book 3a, Teaching Children Classes, Grade 2, joins the
  trunk at the Ruhi Book 3 level. In addition, in the United States, the Core Curriculum for training
  teachers of children's classes ha s been designated as a branch joining the trunk at the Ruhi Book
  3 level.
  BUILDING MOMENTUM
           A document produced by the International Teaching Centre in April 2003, which
  reviewed the learning which had been gained worldwide, two years into the Five Year Plan. A
  video called 'Building Momentum' was also produced, looking at the experience of successful
  clusters around the world.
C
  C CLUSTER
           Clusters which "contain a few isolated localities and groups" (Universal House of Justice,
  1/9/01), often encompassing a broad spectrum of Bahá'í activity where the institute process has
  not yet been established. (Building Momentum 2.2)
  C* CLUSTER
           C clusters with 100 or more Bahá'í youth and adults.
  CAMPAIGNS, INSTITUTE
           See INSTITUTE CAMPAIGNS.
  CAMPAIGNS, PRACTICE
           See PRACTICE CAMPAIGNS
    5YP A-Z                                                                               Page 2 of 15
CATEGORIZATION OF CLUSTERS
         There are four types of cluster defined by the Universal House of Justice, often referred
to as A, B, C and D. This is not a statement about a cluster's status. Rather it is a way of
evaluating its capacity for growth. When we know how strong a cluster is, we will know the best
way to make it even stronger.
CHILDREN 'S CLASSES
         One of the four core activities of the Five Year Plan. "The establishment of children's
classes is … an indispensable element of any plan for the sustained, large-scale expansion of the
Faith." (International Teaching Centre, July 2000)
CLUSTER
         A cluster is a geographic area defined by the Regional Bahá'í Council to enable the
friends to think about the growth of the Faith on a manageable scale and to design and
implement plans of expansion and consolidation close to the grassroots of the greater
community.
CLUSTER DEVELOPMENT FACILITATOR (CDF)
         An individual appointed by the Regional Council soon after a cluster is categorized as a
B level cluster to help coordinate and plan intensive practice campaigns, intensive training
campaigns, and cluster reflection gatherings, in collaboration with the Cluster Institute
Coordinator (CIC) and the Auxiliary Board member.
CLUSTER INSTITUTE COORDINATOR (CIC)
         Formerly known as Area Coordinators, appointed by the Regional Training Institute and
assigned to specific clusters. They train tutors, follow their progress, ensure they have access to
the materials they need, and organize meetings fo r them to come together and share experiences,
as well as coordinating and tracking study circles throughout their clusters.
CLUSTER COORDINATOR
         An advanced cluster may get to the stage where it needs a cluster coordinator, responsible
for making sure the core activities in the area steadily multiply.
COLLABORATOR
         All the participants in a study circle, including the person serving as tutor, are
collaborators. A study circle is not made up of a teacher and students – everyone learns.
COMMUNITY OF INTEREST
         "The movement of clusters from each level of activity to a higher one is well in hand and,
as it proceeds, the kernel of avowed believers is being joined by a larger circle of people, still not
Bahá'ís but enthusiastically involved in core activities of the [Five Year] Plan." (Universal House
of Justice, Ridván 2004) The "community of interest" is the circle of people who are involved in
core activities on a regular basis while not yet being enrolled Bahá'ís. Evidence from advanced
clusters suggests that the larger the community of interest over the course of a year, the faster the
rate of enrolment.
CONSOLIDATION PHASE
  5YP A-Z                                                                                  Page 3 of 15
         One of the phases of an intensive program of growth. "One of the primary objectives of
this...phase is to bring a percentage of the new believers into the institute process so that an
adequate pool of human resources will be available in future cycles to sustain growth." "The
nature of the consolidation phase...largely involved nurturing the interest of seekers and
accompanying them in their spiritual search until they are confirmed in their faith." (Universal
House of Justice, 12/27/05)
CONSULTATION, ACTION, REFLECTION
         Three steps needed for increasing our effectiveness in planning and teaching. We practice
the art of consultation to reach decisions on how to proceed with our teaching plans. Having
reached a consensus, we then move into the field of action, without fear of failure, assured of the
support of institutions and individuals, and open to learning. We come back from the field to
reflect on the lessons learned in action so that they may be articulated and incorporated into plans
for the next cycle of activity.
COORDINATOR, AREA
         See AREA COORDINATOR
COORDINATOR, DEPUTY REGIONAL
         See DEPUTY REGIONAL COORDINATOR
COORDINATOR, REGIONAL
         See REGIONAL COORDINATOR
CORE ACTIVITIES
         The Universal House of Justice refers to study circles, devotional gatherings, children's
classes, and junior youth groups as "core activities." (Universal House of Justice 12/27/05) They
are among the initial goals that every community should try to achieve, and they should be open
to all the people living in a locality, whether Bahá'í or not.
CORE CURRICULUM
         A branch course for training teachers of children's classes.
CORE GROUP
         Training institute coordinators, Auxiliary Board members/assistants, and Area Teaching
Committees. "The implementation of such a program [of intensive growth] will require the close
collaboration of the institute, the Auxiliary Board members and their assistants, and an Area
Teaching Committee." (Universal House of Justice 1/9/01) Sometimes referred to as a "troika"
or "triad."
COURSES
         Every Training Institute Board adopts a sequence of courses, which it uses to raise up
large numbers of believers who can "foster and facilitate the process of entry by troops with
efficiency and love." (Universal House of Justice, Ridván 153) The sequence of courses that has
been adopted by the Training Institute Boards of the United States is the program created by the
Ruhi Institute.
CO-WORKERS
         See FRIENDS, FAMILY, NEIGHBORS, AND CO- WORKERS
  5YP A-Z                                                                                 Page 4 of 15
  CULTURE OF GROWTH
          "Chief among the requirements for motivating believers and nurturing a culture of growth
  is the capacity to foster an encouraging environment where, as the Universal House of Justice
  wrote in its 9 January message, 'teaching is the dominating passion of the lives of the believers'
  and 'mutual support, commitment to learning, and appreciation of diversity of action are the
  prevailing norms.' In the same message, the House of Justice also stated that an upsurge in
  teaching activity depends on 'sustained encouragement'" (Building Momentum 3.1.1)
  CYCLE OF GROWTH
          The process of growth within a cluster. A proportion of the Bahá'ís within a cluster move
  through the sequence of training institute courses to raise up resources for expansion and
  consolidation of the community. An outcome of this is the multiplication of the core activities
  within the cluster. These core activities are opened to the wider community, so that the number
  of non-Bahá'ís involved in core activities grows steadily, thus increasing the community of
  interest. Many of the new believers in the cluster come from these individuals, who are invited
  to join study circles, thus further building resources for multiplying the core activities and
  opening them to the wider community. Teaching initiatives and campaigns, both individual and
  collective, drawing from the people and skills raised up by the training institute, lead to further
  growth in the community of interest and the Bahá'í community itself. Thus we have a self-
  sustaining cycle of growth.
D
  D CLUSTER
          A cluster that is not yet open to the Faith; there are no Bahá'ís living there. The Universal
  House of Justice suggests that virgin territories are opened to the Faith by home front pioneers.
  DECEMBER 27, 2005 MESSAGE
          A message of the Universal House of Justice to the Conference of the Continental Boards
  of Counsellors outlining the main features of the second Five Year Plan (2006-2011).
  DEPUTY REGIONAL COORDINATOR
          Deputy Regional Coordinators are appointed by the Regional Training Institute and
  assigned to specific territories, usually matching those of each Auxiliary Board member. They
  oversee the Area Coordinators in helping to train and support tutors and coordinating and
  tracking study circles.
  DEVOTIONAL GATHERINGS
          One of the four core activities of the Five Year Plan. A devotional meeting is a gathering
  of Bahá'ís and their "not- yet Bahá'í" families, friends, neighbors, and co-workers to pray and
  meditate. It can be as small as one Baha'i and one seeker only. "Bahá'ís are encouraged to use
  the revealed prayers of Bahá'u'lláh and the Báb as well as those of 'Abdul- Bahá. It is
  permissible to have prayers and readings from the sacred scriptures of other religions. The form
  of the programme would appear to depend in part on the setting, the occasion, and the purposes
  of the gathering.' (Memorandum from the Research Department to the Universal House of
  Justice, 9/19/01)
    5YP A-Z                                                                                Page 5 of 15
E
  ENCOURAGEMENT
          "When training and encouragement are effective, a culture of growth is nourished in
  which the believers see their duty to teach as a natural consequence of having accepted
  Bahá'u'lláh." (Universal House of Justice, 1/9/01) For growth to occur, we must encourage
  each other to carry out a rapidly increasing number of core activities. Auxiliary Board members
  and their assistants, as well as Local Spiritual Assemblies, must look to how they can foster
  individual initiative.
  ENTERPRISE, SPIRIT OF
          "The rise in activity around the world testifies to the success of these courses in evoking
  the spirit of enterprise required to carry out the diverse actions that growth in a cluster, at
  whatever stage, demands." (Universal House of Justice, 1/17/03)
  ENTRY BY TROOPS
          New believers entering the Faith in large numbers.
  ENTRY BY TROOPS, PROCESS OF
          See PROCESS OF ENTRY BY TROOPS
  EXPANSION PHASE
          One of the phases of an intensive program of growth. "The expansion phase, often a
  period of two weeks, demands the highest level of intensity. Its objective is to widen the circle of
  those interested in the Faith, to find receptive souls and to teach them. Although this phase might
  include some element of proclamation, it should not be seen as a time to hold a few events for
  this purpose or to undertake a set of activities that merely convey information. Experience
  suggests that the more closely teaching approaches and methods are aligned with the capacity
  acquired from the study of the institute courses the more rewarding the results." (Unive rsal
  House of Justice, 12/27/05)
F
  FAMILY
          See FRIENDS, FAMILY, NEIGHBORS, AND CO- WORKERS
  FEAST
          See NINETEEN- DAY F EAST.
  FIFTH EPOCH
          "…the Faith of Baha'u'llah now enters the fifth epoch of its Formative Age." (Universal
  House of Justice, 1/16/01) The Formative Age began in 1921, with the Ascension of 'Abdu'l-
  Bahá. It has been marked by a series of epochs – the fifth epoch opened at the beginning of
  2001.
  FIRESIDES
    5YP A-Z                                                                                 Page 6 of 15
           Warm, intimate, small gatherings where seekers feel comfortable to come and ask their
  questions and get involved in a profound spiritual encounter. One of the principal means of
  teaching open to every Baha'i. The Universal House of Justice notes that those seekers who
  attend devotional gatherings, and parents whose children attend Bahá'í children's classes, are
  often "eager to attend firesides and join study circles." (1/17/03)
  FIVE YEAR P LAN
           A series of four Five Year Plans was launched by the Universal House of Justice at
  Ridván 2001, and it will last until Ridván 2021. Its main aim is to advance the process of entry
  by troops. Its main features were outlined in the January 9, 2001 message from the Universal
  House of Justice.
  FRAMEWORK FOR ACTION
           "The elements required for a concerted effort to infuse the diverse regions of the world
  with the spirit of Bahá'u'lláh's Revelation have crystallized into a framework for action that now
  needs only to be exploited.... Experience in advancing the movement of clusters from one stage
  to the next is now so widespread that the methods and instruments are well understood. The
  institute process must be strengthened so that a sizeable number of friends proceed through the
  main sequence of courses. Intensive institute campaigns that pay adequate attention to the
  practice component will be essential in this respect. The number of core activities should be
  steadily multiplied, and outreach to the wider community systematically extended. Meetings of
  reflection will have to be held periodically in order to monitor progress, maintain unity of
  thought and mobilize the energies of the friends. And schemes for administering the growth
  process should gradually be put in place, as circumstances demand." (Universal House of Justice,
  12/27/05).
  FRIENDS, FAMILY, NEIGHBORS, AND CO- WORKERS
           The people with whom we come into contact most frequently, from which we cultivate a
  community of interested. "It is evident, then, that a systematic approach to training has created a
  way for Bahá'ís to reach out to the surrounding society, share Bahá'u'lláh's message with
  friends, family, neighbours and co-workers, and expose them to the richness of His teachings.
  This outward- looking orientation is one of the finest fruits of the grassroots learning taking
  place. The pattern of activity that is being established in clusters around the globe constitutes a
  proven means of accelerating expansion and consolidation." (Universal House of Justice,
  1/17/03)
G
  GRASS ROOTS PLANNING
           In the Five Year Plan, planning is taking place at the grass roots. When the friends gather
  at a reflection meeting, their planning is based on the human resources that are available. For
  instance, a reflection meeting is unlikely to plan to hold ten study circles at once if there are only
  five tutors in the cluster!
  GROWTH, CULTURE OF
           See CULTURE OF GROWTH
  GROWTH, INTENSIVE PROGRAM OF
           See INTENSIVE PROGRAM OF GROWTH
     5YP A-Z                                                                                Page 7 of 15
H
  HOME VISITS
           "Conceived as a means for exposing believers to the fundamentals of the Faith, 'home
  visits' are giving rise to an array of deepening efforts, both individual and collective, in which
  the friends are delving into the Writings and exploring their implications for their lives."
  (Universal House of Justice, 12/27/05) They may involve studying a prayer with a person or a
  family, sharing a deepening theme with them, or recounting stories of the Faith. Home visits are
  an important practice element of many of the courses of the Ruhi Institute.
I
  INDIVIDUAL INITIATIVE
           "The role of the individual is of unique importance to the work of the Cause." (Universal
  House of Justice, Ridván 1996). It is the duty of every Bahá'í to teach the Faith: "Let him not
  wait for any directions, or expect any special encouragement, from the elected representatives of
  his community, nor be deterred by any obstacles which his relatives, or fellow-citizens may be
  inclined to place in his path, nor mind the censure of his critics or enemies." (Shoghi Effendi,
  The Advent of Divine Justice). The capacity of the individual is nurtured through "a sequence of
  courses that seeks to build capacity for service by concentrating on the application of the
  spiritual insights gained through profound study of the Writings." (Universal House of Justice,
  12/27/05)
  INSTITUTE CAMPAIGNS
           Institute campaigns help move groups of friends through the Sequence of courses quickly
  without reducing the number of hours spent on a course. It means completing the same course
  and its practices in their entirety, but in a shorter period of time, perhaps days instead of weeks or
  weeks instead of months. (International Teaching Center, 11/28/04)
  INSTITUTE PROCESS
           See TRAINING INSTITUTE PROCESS
  INSTITUTIONAL CAPACITY
           The Five Year Plan is about bringing about growth; the aim is to advance the process of
  entry by troops. To achieve this, institutions (like Local Spiritual Assemblies) need to show new
  strengths and capacities. This is achieved more easily when the members of those institutions
  have first hand experience of nurturing growthfor instance, they have completed the sequence
  of courses and their practices.
  INSTITUTION OF THE COUNSELLORS
           This institution was brought into being by the Universal House of Justice to carry forward
  the work of the Hands of the Cause of God. Nine International Counsellors are appointed to the
  International Teaching Centre which is based at the World Centre. The House of Justice
  appoints a Continental Board of Counsellors on each continent (the number of Counsellors on
  each board varies) for five-year terms.
  INTENSIVE PROGRAM OF GROWTH (IPG)
    5YP A-Z                                                                                 Page 8 of 15
           When a cluster is ready – and not before – it should establish an intensive program of
  growth. The Regional Council will determine when a cluster is an A-cluster ready to initiate an
  Intensive Program of Growth. It will have satisfied the propitious conditions (see P ROPITIOUS
  CONDITIONS ) Typically each cycle of an IPG lasts about three months. Each cycle of activity
  consists of three phases: 2 weeks for expansion, 10 weeks for consolidation, and 1 week for
  reflection and planning. The first few cycles may not produce many declarations, but should
  increase the number of individuals in the community of interest.
J
  JANUARY 9, 2001 MESSAGE
           A message of the Universal House of Justice to the Conference of the Continental Boards
  of Counsellors gathered in the Holy Land at that time, outlining the main features of the Five
  Year Plan.
  JANUARY 17, 2003 MESSAGE
           A letter written by the Universal House of Justice to the Bahá'ís of the world. "...cogent
  analysis of the progress of the Bahá'í world in advancing the process of entry by troops since the
  beginning of the Five Year Plan." (ITC, Building Momentum, April 2003)
  JUNIOR YOUTH
           Young people between the ages of 12 through 14 (pre youth)
  JUNIOR YOUTH COURSES
           A series of courses adopted by many training institute boards for the training of junior
  youth, facilitated by trained youth animators. The courses are "Breezes of Confirmation,"
  "Walking the Straight Path," and "Drawing on the Power of the Word." More books are under
  development.
L
  LEARNING MODE
           "Learning in action is becoming the outstanding feature of the emerging mode of
  operation." (Universal House of Justice, 1/17/03). At reflection meetings, the friends are
  sharing experience, learning from the results of their actions, and making new plans on the basis
  of what they have learned.
M
  MAIN SEQUENCE
           "The books of the Ruhi institute should constitute the main sequence of courses for
  institutes everywhere." (Universal House of Justice, 12/28/05)
  MEMORIZATION
           The Ruhi Institute courses emphasize the importance of memorizing the Sacred Texts and
  Writings so that we may freely impart them to friends and seekers.
    5YP A-Z                                                                               Page 9 of 15
  MOVEMENTS, TWO ESSENTIAL
          See TWO ESSENTIAL MOVEMENTS
  MULTIPLICATION OF CORE ACTIVITIES
          The movement of clusters towards the stage where they are ready for intensive growth is
  directly linked to the multiplication of core activities. This requires an increase in the number of
  trained individuals who carry out the core activities. However, "a proliferation of core activities
  that does not serve the purpose of involving a growing number of seekers" should be avoided.
  (Universal House of Justice to a National Assembly 8/18/05)
N
  NEIGHBORS
          See FRIENDS, FAMILY, NEIGHBORS, AND CO- WORKERS
  NINETEEN- DAY F EAST
          Monthly gathering of the Bahá'í community to pray, consult, and socializea divinely
  ordained a cornerstone of Bahá'í community life. "As the spiritual foundations of the community
  are fortified in this way [i.e., through 'the steady multiplication of core activities, propelled by the
  training institute'], the level of collective discourse is raised, social relations among the friends
  take on new meaning, and a sense of common purpose inspires their interactions. Little wonder,
  then, that a study carried out by the International Teaching Centre shows that, in some fifty
  advanced clusters surveyed, the quality of the Nineteen Day Feast has improved." (12/27/05)
O
  OPEN TO ALL
          The Universal House of Justice tells us that the core activities of the Five Year Plan must
  be "open to all the inhabitants of the locality", i.e. whether they are Bahá'ís or not (Universal
  House of Justice, 1/9/01). Experience has shown that when seekers know there is no pressure or
  proselytizing involved, but rather a genuine desire to share the Teachings of Bahá'u'lláh, they
  readily return to Bahá'í gatherings on their own.
  OUTWARD- LOOKING ORIENTATION
          Creating an "open to all" culture requires a concerted, courageous, and imaginative
  effort. Bahá'ís are striving to expand their social circles and friendships. Reordering our lives,
  including the services we render to the Faith, will allow us more time for interaction with friends,
  family, neighbors, and co-workers. (Building Momentum, 4.4) "...[A] systematic approach to
  training has created a way for Bahá'ís to reach out to the surrounding society, share
  Bahá'u'lláh's message with friends, family, neighbours and co-workers, and expose them to the
  richness of His teachings. This outward- looking orientation is one of the finest fruits of the
  grassroots learning taking place" (Universal House of Justice, 1/17/03). "From among all those
  they encounter – parents of neighbourhood children, peers at school, colleagues at work, casual
  acquaintances – they seek out souls with whom they can share a portion of that which He has so
  graciously bestowed on humanity. Increase experience enables them to adapt their presentation
  to the seeker's needs, employing direct teaching methods that draw on the Writings to offer the
  message in a manner both forthcoming and inviting." (Universal House of Justice, 12/27/05)
    5YP A-Z                                                                                  Page 10 of 15
P
  PORTALS
          "These core activities, which at the outset were devised principally to benefit the
  believers themselves, are naturally becoming portals for entry by troops. (Universal House of
  Justice, Ridván 2002)
  PRACTICE CAMPAIGNS
          A campaign conducted for the purpose not only of increasing core activities and
  community of interest, but of enhancing participants' skills in the elements of teaching
  campaigns, such as working with teams and reaching out to seekers. Practice campaigns are
  usually conducted in a B cluster in preparation for becoming an A cluster and launching
  intensive programs of growth. "As would be expected, experience demonstrates that the more
  closely the teaching efforts and approaches have been related to the capacities acquired from the
  study of institute courses, the more fruitful has been the outcome. For this reason, in many
  instances offering refresher courses, particularly sections of Ruhi Institute Books 2 and 6,
  immediately prior to the start of the expansion phase, has proven highly beneficial." (ITC 6/8/05)
  PRACTICE, RUHI
          See SERVICE, ACT OF
  PRIORITY CLUSTER
          A cluster which shows great promise or capacity for growth. "Focus in almost every
  country has now turned to stimulating the movement of its priority clusters from their current
  stage of growth to the next." (Universal House of Justice, 1/17/03). This focus is intended not
  only to promote growth in these clusters, but it also to help other areas to develop more quickly
  as well through the lessons learned in the stronger areas.
  PROCESS
          "…to advance the process implies that [the] process is already in progress and that local
  and national communities are at different stages of it." (Universal House of Justice, Ridván
  153). The process of entry by troops is not something that will "just happen" it is a stage of
  growth that the Bahá'ís can bring about through their own actions.
  PROCESS OF ENTRY BY TROOPS
          The process of preparing for mass enrollment and ensuring that new believers are not
  only enrolled but retained as active members of the community. New believers entering the
  Faith in large numbers should not happen in short, uncoordinated bursts, but through a sustained
  process. As the situation is ripe, and "the stage is set," anytime we hit a nerve, the possibilities
  will overwhelm us. Therefore, in advancing the process of entry by troops, the challenge is to be
  selective.
          It requires a means of systematically training a number of those new declarants to take on
  the challenges of promoting the process of entry by troops themselvesthis is what the training
  institute process is for.
  PROPITIOUS CONDITIONS
    5YP A-Z                                                                               Page 11 of 15
          A cluster's readiness for a program of intensive growth can be assessed in relation to
  having attained conditions propitious for intensive growth, which includes:
          § Believers being fully involved in institutes courses, with a significant number having
               completed the current sequence and who understand the pre-requisites for sustainable
               growth
          § Presence of a critical mass of 40 to 50 friends who have completed the Ruhi sequence
          § Increase in the number of Bahá'ís in the cluster
          § Multiplication of core activities and their integration, providing "portals for entry by
               troops"
          § Regular participation of seekers in the core activities
          § Vibrant community life
          § Well attended, vibrant, and lively cluster reflection meetings
          § Commitment to an ongoing learning process
          § A high degree of enthusiasm and a strong sense of ownership
          § Ever growing number of individual and collective teaching initiatives
          § Pronounced spirit of collaboration among the institutions
          § Increased institutional capacity. Reasonable degree of administrative capacity
  (Building Momentum 2.4)
R
  REFLECTION MEETING
          Also known as a reflection gathering; held from time to time in A, B, and some C
  clusters. "A natural vehicle for multiplying core activities has been reflection meetings. … In
  such gatherings the institutions and the believers, many of whom are involved in the institute
  process, study the relevant Five Year Plan documents, share experiences, and consult on the
  achievements and strengths wit hin the cluster." (Building Momentum, April 2003). The friends
  at reflection meetings also set short-term goals for themselves.
  REFLECTION PHASE
          One of the phases of an intensive program of growth. "Key to the progress of an
  intensive programme of growth is the phase dedicated to reflection, in which the lessons learned
  in action are articulated and incorporated into plans for the next cycle of activity. Its principal
  feature is the reflection meeting-as much a time of joyous celebration as it is of serious
  consultation. Careful analysis of experience, through participatory discussions rather than overly
  complex and elaborate presentations, serves to maintain unity of vision, sharpen clarity of
  thought and heighten enthusiasm." (Universal House of Justice 12/27/05)
  REGIONAL BAHÁ 'Í COUNCIL
          Elected bodies that govern the teaching affairs of the Bahá'ís of a region within a nation.
  In the United State there are five Regional Councils, for the Central, Northeastern, Northwestern,
  Southern, and Southwestern regions. "The main task of a Regional Bahá'í Council is to devise
  and execute expansion and consolidation plans in close collaboration with the Local Spiritual
  Assemblies and the believers within its area of jurisdiction." (Universal House of Justice
  5/30/97).
  REGIONAL COORDINATOR
    5YP A-Z                                                                                 Page 12 of 15
           Individual appointed by the Regional Training Institute to oversee the services of the
  Deputy and Area Coordinators serving the institute process, often a member of the regional
  training institute.
  REGIONAL TRAINING INSTITUTE
           See TRAINING INSTITUTE
  RUHI INSTITUTE
           "…in Colombia … a systematic and sustained programme of education in the Writings
  was devised and soon adopted in neighbouring countries." (Universal House of Justice, Century
  of Light). This program was the sequence of courses devised by the Ruhi Institute, and
  subsequently adopted by the majority of national communities around the world. The House of
  Justice said this was because national communities found them "most responsive to the Five
  Year Plan's needs." (Universal House of Justice, Ridván 2004).
S
  SECTORS
           A sub-division of a cluster, usually in large metro areas. "For the most part, large urban
  areas under the jurisdiction of one Local Spiritual Assembly have been designated single
  clusters, these in turn being divided into sectors, so as to facilitate planning and implementation."
  (Universal House of Justice, 1/17/03)
  SEQUENCE OF COURSES
           The Universal House of Justice stresses that each training institute must choose "a
  sequence of courses which, building on one another, [will] gradually endow the students with the
  knowledge, skills and qualities needed to serve the Faith with increasing effectiveness."
  (Universal House of Justice, cited in ITC, Training Institutes and Systematic Growth, Feb. 2000).
  So it is important that friends proceed through the courses systematically, one after another – the
  skills they acquire in one course will be built upon in future courses, and it won't help to study
  them out of sequence!
  SERVICE, ACTS OF
           For every course in the sequence devised by the Ruhi Institute, there is a specified act of
  service or "practice activity." A participant is not considered to have completed the course if the
  act of service has not been carried outafter all, what is the use of training that involves theory
  but no practice? As an example, the act of service in Ruhi Book 1 is to visit another person and
  study a prayer with them.
  STORYTELLING
           A practice activity, or act of service, for Ruhi Book 4, The Twin Manifestations, is to
  learn to tell stories about the lives of the Báb and Bahá'u'lláh to share with friends and seekers.
  STUDY CIRCLE
           One of the four core activities of the Five Year Plans; a delivery system for the sequence
  of courses chosen by the training institute. In essence, it consists of a group of friends, meeting
  on a regular basis in a local area, with one person serving as a tutor. Everyone involved is a
  collaborator, and each participant is actively involved in the process of learning – they are not
  passive!
    5YP A-Z                                                                                Page 13 of 15
  SYSTEMATIZATION
           "Systematization ensures consistency of lines of action based on well- conceived plans …
  it implies an orderliness of approach in all that pertains to Bahá'í service … Systematization is a
  necessary mode of functioning animated by the urgency to act." (Universal House of Justice,
  Ridván 155)
T
  TEACHING TEAM
           A small groups of friends, preferably living near one another, who band together to teach,
  often as part of a teaching campaign or intensive program of growth. The team consults on
  approaches for teaching, acts collectively and individually, supports each other through prayer,
  and reflects together on lessons learned. "Plans being devised for this [expansion] phase
  invariably involve the implementation of carefully designed teaching projects and campaigns of
  home visits and firesides, often through the mobilization of teaching teams." (Universal House of
  Justice, 12/27/05)
  TRAINING INSTITUTE
           An institution appointed by the Regional Council and the National Spiritual Assembly in
  consultation with the Continental Board of Counselors. It is responsible for overseeing the
  training institute process within a region and is under the supervision of the Regional Councils.
  It appoints a Regional Coordinator, Deputy Regional Coordinators, and Area Coordinators, and it
  selects and creates training material.
  TRAINING INSTITUTE PROCESS
           Training institutes "have as their goal one very practical outcome, namely, the raising up
  of large numbers of believers who are trained to foster and facilitate the process of entry by
  troops with efficiency and love." (Universal House of Justice, Ridván 153). In order to achieve
  this, they adopt a sequence of courses which will endow students with the knowledge, skills and
  qualities they need for this purpose.
  TROIKA
           See CORE GROUP.
  TUTOR
           A person who serves as a tutor of a study circle has been trained in the methods of the
  Ruhi Institute, so that he or she can help every participant in the study circle to gain the
  maximum benefit from the course. He or she is a collaboratorthe model is not that of a teacher
  with a classroom full of students.
  TUTOR REFLECTION MEETING
           A gathering organized by an Area Coordinator for the tutors of an area so they can share
  and analyze experiences, answer questions, and enhance skills.
  TWO ESSENTIAL MOVEMENTS
    5YP A-Z                                                                                Page 14 of 15
           "The Five Year Plan … requires concentrated and sustained attention to two essential
  movements. The first is the steady flow of believers through the sequence of courses offered by
  training institutes, for the purpose of developing the human resources of the Cause. The second,
  which receives its impetus from the first, is the movement of geographic clusters from one stage
  of growth to the next." (Universal House of Justice, 12/22/01)
W
  WORLD ORDER LETTERS
           Letters written by the Guardian that analyze the world situation, published in The World
  Order of Bahá'u'lláh. The Universal House of Justice urged the Bahá'ís to study these letters in
  its Ridván message of 2003.
Y
  YOUTH
           Bahá'ís of ages 15 through 20. "Multiplying [the core] activities ranks high among the
  priorities of institutions everywhere, and you should not underestimate the importance of the part
  Bahá'í youth must play in this mighty endeavor. Who more than the young people of our
  communities can lend the collective energy needed to achieve so necessary an increase in the
  level of activity?" (Universal House of Justice, to the youth forums held in the Western States,
  4/10/03)
Z
  ZONE
           The term sometimes used by regional agencies to refer to the territory covered by an
  Auxiliary Board member.
    5YP A-Z                                                                              Page 15 of 15

Accessed at http://teachingandprojects.com/


Friday, January 29, 2010

Intensity implies focus on ongoing, not new, activities


An interesting learning from the Northeast US.
 
The three areas of focus for this cycle are:
  • Increasing the level of intensity during this two week period
  • Engaging in more active accompaniment: both asking for help and offering our assistance where needed
  • Directly teaching the Faith and effectively consolidating those who declare
We should note that the call to increase intensity does not necessarily mean doing more activities but rather focusing on activities about which we are passionate and sharing that excitement with those around us be they friends, family or co-workers.
  
Love,
 
The Area Teaching Committee


Tuesday, December 8, 2009

Befriending, sharing Message with each and all; sensitivity to openness


Below find two comments from an active teacher of the Faith - Gil - that summarizes in simple language many of the learnings that have been gathered about effective teaching methods. The first was posted to the Yahoo! group "gnats into Eagles" while the second was shared personally. They are being reproduced with his kind permission.

November 30, 2009

My beloved Baha'i Friends,
I am not sure, either, about what the Universal House of Justice want us to do, but I do have an idea of what, IMHO, would be the kind of Teaching that Baha'u'llah, 'Abdu'l-Baha, and the Guardian wanted.

Now this is the message that I get from all of them: Become a very virtuous person that could win the trust of his neighbors and acquaintances both on and off the job. After getting to be their friend, or even maybe as you become their friend, you would gently tell them about the Baha'i Faith. You invite them to your house for dinner or just an evening of conversation or cards or maybe chess. This is the type of fireside that I suspect 'Abdu'l-Baha was talking about.

Now because you, the Baha'i is well versed in religion, you might mention something about it. When this happens, the person might ask you what religion you belong to. Now When you say the Baha'i Faith, he or she will ask what is that...

I was talking to a crowd about a month or so ago and when I told all people there that I was a Baha'i, a young lady said that she knew about that religion and would I give a talk to the Unitarian Church she belongs to about the Baha'i Faith. Now you know, after she pulled the gun on me, I gave in and volunteered to do the talk (that a joke). Now let's talk about making more and more friends. Well if you gently gave them the Story and they were not interested you don't persist unless you know that's what they are wanting you to do.

About thirty years ago I asked one of the Hands of the Cause what should I do in then (in the case that someone isn't interested). He said: "Make new friends." I know it will take time and sacrifices, but what can we give God but our lives teaching the Faith. Well, that is what he said. The point that I am trying to get across is that you make a lot of friends, and then make them Baha'is with your actions and your words. If this hasn't worked then I would say follow the Universal House of Justice's lead and study the Ruhi (courses), but I think that you will be able to do both. I am also in favor of anyone teaching in any way they want as long as they can get new members and make the Faith stronger. I know that all of you have these same thoughts but I just thought that I would try to put them all together.

With the Love of Baha'u'llah ...

Gil

(Second comment:)

My friend, when I first became a Baha'i, nobody I ever talked to knew about the Baha'i Faith, but now when I talk to people I am not surprised to know there are several who know about it, has some relative who is a Baha'i, or maybe even read about it.

Let me tell you a little episode that I went through when I was teaching on the street. After a long day of going up and down streets and telling everyone we could about the Faith, we went to bed that night tired. The next morning I went to an area that I had be chosen to teach in. The very first person said: "I know about that; yesterday a man told me about it just two blocks over." Another time I went into an ice-cream shop and was asking if anyone knew about the Faith. A black man in the back said he did. He learned about this white middle class religion from one of the students at college in Edinburgh, Texas. More and more are hearing about it and even though they don't become Baha'i right away, they store the information and who knows what may make them declare? Some of this is in the Hand of God, but we have our responsibility too. And that is to show the Faith in words and actions. Also to show them our love.

Gil

Used with the author's kind permission.


Wednesday, September 30, 2009

Courage, conviction to introduce Faith as heart suggests - relating it to world events, history


Our blessed Baha'i teacher-friend, Richard, in the following report clearly shows the result of following 'Abdu'l-Bahá's advice:
When you are about to begin your address, turn first to Baha'u'llah and ask for the confirmations of the Holy Spirit, then open your lips and say whatever is suggested to your heart; this, however, with the utmost courage, dignity and conviction....

(From "Selections from the Writings of 'Abdu'l-Baha", Sec. 216 p. 269; Source is here)



I introduced the Faith in a manner that was totally different from anything I had said in the past. I had not planned what to say. It was spontaneous and came out of my subconscious.

I was at a meeting of the Mecklenburg minister's alliance this week, and was asked by an area coordinator of a church what the Baha'i Faith was.

I stated, "The Baha'i Faith was sent to the world by the same God Christians believe in. It was 165 years ago or the year 1844.

The Baha'I Faith refers to Terrorism and atomic weapons. If their message and teachings had been listened to and applied we would not have had the two world wars and other wars.

As well as other reasons, all the wars in the past 165 years have occurred because the Religions of the world have ignored or actively
worked at turning the world's people of against God's word through the Baha'I Faith. Inspite of this, Baha'is have grown to over 6 million
members in every nation on earth with many of it concepts being implemented by the governments of the world.

20,000 Baha'is were killed in public the 6th year of the initial founding of the Baha'I Faith. Religious opposition continues to this day. The Baha'is teachings consist of 200 books and a world organization to implement these teaching.

The Baha'i Faith's teachings are sent by God as a blue print for world peace and security with God's power to make it happen. If this blue print had been adopted in 1844, this plan and God's power would have prevented all the wars of the past 165 years. In the future the Baha'i teachings will bring the "Kingdom of God On Earth". Two new Divine teachers gave these teaching and this blueprint is now being put into practice by the flowers of the Baha'i Faith.

God asked Ishrel God through Christ asked the Jewish people to accept Christ over 2,000 years ago.

Baha'is understand that God is asking you as an individual and your church to investigate the claim of the Baha'I Faith that God has sent the Baha'is to renew God's spirit in the world and bring world peace.

You asked me what the Baha'i Faith teaches, therefore I offer you the chance to receive a free book to prove this claim that two new Teachers have been sent again by God to the world. May I give you our material that makes this claim.

He responded by saying, "Yes." I handed him my personal card and he gave me his card to send him material.

The above statement only took 2 minutes!!!!! !!!!!!!!! ! Wow!!!!!!!!! !!!!!
WHAT I SAID TOTALLY CAUGHT ME OFF GUARD! I had not planned out what I had said and did not follow through as I now will with a plan of follow up. I am going to use the same approach with refinements to dramatize this entire idea with pictures and materials.

So often in the past people have responded to us Baha'is in a brief moment like (this is interesting or Baha'is believe like I do and they see no need to pursue it further.)

I am sure this approach came out of my sub-conscious in response to my desire to challenge them to make a commitment to pursue the Faith further in a brief moment like this.


Shared by Richard on 29 september on the Yahoo! group "gnats into Eagles." Reproduced with his kind permission.

Tuesday, August 11, 2009

Teaching nurse the Faith at blood-taking

This simple teaching story was posted by our creative and steadfast friend Richard to a group list 10 August 2009:

 
I went for my physical today. I had already taught the doctor, nurses and office staff so I did not mention the Faith to them again. Then I went to give blood for my physical and I had not seen this nurse before.

I was warm, loving and appreciative with her as I try to be with everyone. I mentioned her radiant smile and thanked her for taking my blood. She responded in a very appreciative way.

I then said to her that I was going to give her a gift and it would be the most important gift she would ever receive if she liked the gift. I said the gift is telling you about a new way of life that practices seeing every person that we come into contact with as spiritual beings instead of seeing how tall or short they are, or their race, religion, politics.. etc. I am part of an organized movement that thinks in this loving way. You have probably never heard of this group, they are the Baha'is.

She responded with, "NO I HAVE NEVER HEARD OF THEM, EXPLAIN IT TO ME!"
I then taught here the Faith and gave her my personal card, the world map, and the beautiful Baha'i pamphlet. I asked her to pull us up on the world wide web.and call me at the number on the card I gave you.

All this only took a few minutes. She seemed to be impressed.

WOW! So much in such a short period.


Saturday, August 1, 2009

Reflections on the RIDVAN 2009 Message - a talk by Dr. Peter Khan

Obtained through an email list 26 July 2009.


REFLECTIONS ON THE RIDVAN 2009 MESSAGE


A talk by Dr. Peter Khan


3 July 2009



                        THE RIDVAN MESSAGE


I'm very very pleased to have the opportunity to speak about a document as significant and of such far reaching importance as the Ridván 2009 Message.


As you know it was and is unique, as far as I can tell, among the various messages of the Universal House of Justice in its brevity and in its tone.  It comes hard on the heels of a remarkable event, unprecedented in the history of the Cause, or indeed in the history of the religion throughout the world; and that was the convening, at the instruction of the Universal House of Justice, and with the invaluable assistance of the Members of the International Teaching Centre, of a series of 41 Conferences held throughout the length and breadth of the planet, attended by some eighty thousand people.


As you are, I am sure, aware, that series of conferences had a galvanizing effect on the Bahá'í Community throughout the world and ultimately on the larger society. It was a tangible demonstration of the global spread of the Faith and it created a most welcome surge toward the goal of 1500 Intensive Programs of Growth by the end of the present plan.


This Ridván Message can be regarded as celebratory in term: celebrating the fact that we have achieved an important milestone in reaching  some 1000 Intensive Programs of Growth by Ridván 2009, and expressing the confidence of the Universal House of Justice that the goal of the Five Year Plan would be accomplished.


My purpose tonight is not to dwell specifically on those details, but rather to share with you my thoughts about what I see to be two underlying issues, the exploration of which I believe to be crucial to a deeper understanding of this Ridván Message and indeed of the direction in which the faith is now going.


These two issues which I will address in turn have firstly to dwell upon the significance of Bahá'í activity at the present time in the history of the world, and secondly to examine the question of change in religion.



SIGNIFICANCE OF BAHA'I ACTIVITY


The Declining Process


                        It is, I think, generally accepted by the mass of the people of the world that there are, to a certain extent, two processes at work in the world today, a process of decline in the quality of life, and a growth in positive elements including the emancipation of deprived minorities, a global perspective through internationalism, and the use of technology for beneficial ends. This recognition of the existence of two processes is not something which has been characteristic of the mass of humanity over many years. If we survey the history of the 20th century there have been periods of great euphoria, associated generally with either the election of a charismatic political leader or with an event which seemed to hold unlimited promise such as the demolition of the Berlin wall, in 1989. But over the last 20 years it appears to me that the mass of humanity have come generally to recognize that things are not going extremely well, with the emergence of some very pressing and portentous problems.


And I think if you talk to the casual observer of the world scene he or she will say "there are two things happening at the same time, decline and growth."


Obviously we have our Bahá'í teachings on this subject but that's not the point at the moment.  The conventional reaction to this process of decline becoming increasingly apparent in the world today takes a number of forms. Most people anticipate and hope that it will only be temporary: "Things are not so good at the moment, financially with the crisis, political volatility, in Africa or Asia, or Central or South America, or in other countries, but with a bit of luck it'll get better and we'll go back to the way it was before, with a calm settled society."


So there is a general anticipation of the temporary nature of that decline. Almost universally its extent is underestimated and its ultimate severity is not accepted.  There is a universal ignorance about its fundamental cause; rather people are inclined to ascribe its cause to what we would describe as symptoms: political changes, the rise of education, the intemperance of certain minorities, the emancipation of women and so on.  And most people expect, and indeed hope, that some panacea will arise which will solve it, which will remove all the clouds, and humanity will proceed in a peaceful and harmonious manner toward its future.


It is necessary for us to look at these perceptions in the light of the authoritative statements in the Bahá'í Writings. I do this because I think the challenge we face as Bahá'ís is a challenge to avoid unconsciously absorbing the attitudes of the larger society, but rather to form our attitudes from the authoritative texts of the Faith.  These authoritative writings are in many ways dramatically different from the prevailing view in our society.  I share with you a few of the statements of the Guardian on this subject.  In one place where he refers to the magnitude of the Revelation of Baha'u'llah, he says:


For the revelation of so great a favour a period of intense turmoil and wide- spread suffering would seem to be indispensable.[1]


In another place Shoghi Effendi writes:


                        Deep as is the gloom that already encircles the world, the afflictive ordeals which that world is to suffer are still in preparation, nor can their blackness be as yet imagined.[2]


And one more passage, at risk of totally depressing my audience, is a very detailed and quite colorful passage from the authoritative Writings of the Faith, from Shoghi Effendi, in which he refers to the future in some detail:


Adversities unimaginably appalling, undreamed of crises and upheavals, war, famine, and pestilence, might well combine to engrave in the soul of an unheeding generation those truths and principles which it has disdained to recognize and follow. A paralysis more painful than any it has yet experienced must creep over and further afflict the fabric of a broken society ere it can be rebuilt and regenerated.[3]


                        I call your attention to the phrase "broken society" which is almost echoed in the Ridván Message which refers to the "broken world."


It is apparent to me, as our Writings anticipate, that the declining process in the world will continue for an extended period.  No time scale is given, but it may well be decades or indeed centuries. And during that time the extent of the breakdown of society, the ills afflicting mankind, will be of a magnitude and extent and duration far beyond our capacity to comprehend at the present time. As it continues, we might well anticipate a variety of reactions from the people around us.


First will be denial: "You know it's not as bad as you're saying, you're acting like a Jeremiah, things are getting better".


That denial will ultimately give rise to searching for a scapegoat, for the problem: that thing has caused it. It may be a particular minority, it maybe the Romani gypsies of Northern Ireland affecting that society, it may be the Jewish people in the Middle East, or it may be some other minority in another part of the world.  The spread of education is an attractive villain: "People are going off to school, learning all kinds of crazy ideas and coming back and disturbing society."


Female emancipation is a tempting target, "If women would stay at home, the kids would be much more settled and behave a lot better, and there'd be more jobs for the men, and things would be as I were in the Saturday Evening Post of the 1940s' and '50s."  That, I think, would give rise to volatility in a search for extreme solutions: "Something is terribly wrong, we've got to find what the answer is. Is it this or it's that? "Extreme solutions would be embraced and discarded, and we see some signs of that in the political process today in a number of countries, in the fact that elections swing from the extreme left to the extreme right.  When each person is elected, the people become disillusioned, even in some cases driving him from power before his term is concluded; in other instances, they suffer him but they then elect somebody of the extreme opposite polarity.  This would give rise further to an intense desperation of search and ultimately to despair and to hopelessness about long term planning:  "what is the use of anything?  Why try?"


                        Shoghi Effendi in one place refers to the declining process, and says its ultimate end is in "barbarism, chaos, and ultimate extinction[4]."  The mercy is that fewer and fewer components of humanity will remain with it to this bitter and untimely end.




                        The Role of Religion


                        What is the fundamental cause? Why did it all happen? Where did it all come from? There are varieties of causes, there are some brilliant analyses which have been published in the literature of the present society and which attempt to trace the origins of the turmoil and unrest in the world.  By and large they are very good: they're insightful, they're analytical and they're perceptive, but they leave unanswered the question "where did that come from." It's a way children are when they say: - "Who made me?" – "God" – "Where did God come from?" – "Go away."


                        Bahá'u'lláh has addressed this ultimate question, this fundamental question of human society in which He refers to the basic cause of the decline in the world as that of the loss of adherence to true religion. He says:
                        Religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world...           Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquility and peace cease to shine."[5]              


                        It is in that context that one reads in the Ridván 2009 Message references to the oppression throughout the world and reference to the fact that our purpose and the purpose of Bahá'u'lláh is to liberate humankind from the yoke of oppression.


What - we might ask - has oppression to do with the loss of religion? The answer is found in the Kitab-i-Iqan, where Bahá'u'lláh says:


What "oppression" is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it?[6]


This is the ultimate oppression, not putting people in prison or driving them to become refugees to another country or depriving them of their human rights. The greatest oppression is that of a human soul yearning for the truth, yearning for the knowledge of God, not knowing where to go for it and from whom to seek it. There can be no greater oppression than that. This is the yoke of oppression, that Baha'u'llah has come to lift from mankind and that is what the Ridván 2009 Message is all about.


                        Today we see the desperation of the search for truth and meaning. It takes its form in adherence to a variety of substitutes for true religion. For example, the rise of religious extremism and authoritarianism from religious leaders I would see as evidence of the decline of true religion.


                        Shoghi Effendi in Promised Day Has Come refers to the downfall of Islam, its loss of power and influence.  How are we to evaluate that in terms of present day events which seem to indicate the very opposite, the resurgence of Islam, either Shi'te or Sunni, in a variety of countries of the world?  I see that as evidence of the downfall, rather than the rise of Islam. Religious leaders have had to forsake spiritual influence for the naked exercise of power, often in its cruel and brutal form, in order to maintain their position and their authority.


Religious extremism, be it Christian, be it Muslim, be it Jewish, be it Hindu, or Buddhist, represents the decline of true religion and the onset of oppression.


                        The fermenting of hatred and division in the world, I see as an example of this oppression: trying to identify some external group to whom one can turn all one's frustration, one's anger, one's venom, as part of achieving inner peace and satisfaction.


Another form of oppression I see is the search for instant meaningful solutions: the sense of hunger, the sense of something that is missed out on life, with the years going by, and translated into a search for an instant meaningful solution, which of course can give rise to break down in marriage and in society generally.


Indulging in extreme behavior to fill the spiritual vacuum, and maybe absorption in alcohol, involvement in narcotics or in promiscuity, or even deliberately seeking dangers in extreme sports, underlying that I see the oppression of a soul searching for meaning, looking for the truth, exactly as Baha'u'llah describes in Kitab-i-Iqan, and being driven by the desperation of that search to become involved in things we know are self destructive as well as unsatisfying to that need.


                        Another form of that oppression is the worship of idols.  These are not idols of stone, wood or metal but political idols, entertainment idols, sporting idols.  Look for example at the sentiments expressed in the world in the last few days with the untimely death of Michael Jackson.  So much of what is being said has a quasi religious character:  "Michael is not dead, Michael still lives, Michael will live on in his music".  Fans gather outside the gates of Neverland Ranch, flowers are put there, seventeen thousand people will go to the stadium on Tuesday for the commemorative service. He'll end up like Elvis Presley, where you make a pilgrimage to Tennessee once a year, and so on.                 


With the worship of idols, we can of course very comfortably and very satisfactorily look down on the pathos of the behaviour being displayed but we can also recognize in it the desperation of search, of human beings like you and me who look for something to which they can devote their deepest feelings, something beyond themselves, driven by a sentiment that ultimately can only be satisfied by true religion.  This search finds its present form in the worship of idols, including political idols, the quasi-religious sentiments with which charismatic political leaders are hailed when they first come to power and later the opposite occurs; the worship of sporting idols with the sense of devotion that normally is ascribed to religious practice.  The absorption in irrational beliefs and theories represents yet another element of this oppression.


Why am I saying all this?


I'm saying this because I believe we, in our adherence to the precepts of the Ridván Message should see that our devotion to the spread of the Bahá'í Faith is the fundamental solution to the declining process. We dwell on the nature of the declining process, as described vividly by Shoghi Effendi, not to become depressed, not to become discouraged, not to afflict each other with gloom and doom, but rather to find in the human suffering around us the motivation to serve the needs of the Cause, to contribute to the fulfillment of the present Five Year Plan and all the other elements to come in the future as part of advancing the process of entry by troops. We find motivation not only from the prayers, from the inspiration of the Writings, from the example and the encouragement of others, but also from the pictures on television of suffering, from what we know people are going through in Darfur, or Somalia, or Western Africa, or Cambodia, or other places.


                        In that we see a new energy to serve the needs of the Faith: they are directly correlated. It's not an indirect correlation, how Bahá'í work aims fundamentally and directly at the relief of humanity from the decline.


As I'm sure you all know, service to the Faith is in many times inspiring, energizing and liberating, but let us also recognize that at times service to the Faith is tiring, frustrating, discouraging, and fraught with disappointment. It is part of the human condition and at such times our inspiration is drawn from the mission given to us to, as the Ridván Message says, aid Bahá'u'lláh to lift the yoke of oppression from humanity.




The Nature of Civilization


The Ridván 2009 message refers to the role of the Faith in "rebuilding a broken world". Shoghi Effendi has referred to the present society in terms of the threat to the fabric of civilized life. He says:


If carried to excess, civilization will prove as prolific a source of evil as it has been of goodness when kept within the restraints of moderation.[7]


"The day is approaching" – he foreshadows - "The day is approaching when its [civilization's] flame will devour the cities..."[8]


          He refers to the future glorious destiny of mankind, but he asks the rhetorical question:                 


                        Must the inauguration of so vast, so unique, so illumined an era in human history be ushered in by so great a catastrophe in human affairs as to recall, nay surpass, the appalling collapse of Roman civilization in the first centuries of the Christian Era?[9]


                        As you know the Roman Empire took about 400 years to collapse, it didn't suddenly go bang, it declined and cracks appeared and then the whole thing progressively fell apart.  Shoghi Effendi refers to the prospect of the present-day declining process leading to the fall of civilization, and in this case not simply in one part of the world, as in the Mediterranean world of Rome , but rather on a world scale. It's worth our while taking a moment to review the fall of the Roman Empire .  Much has been written about it, by a variety of authors extending back to Gibbon and Spengler, among others.  But I'm interested in a couple of contemporary authors.  Kenneth Clark, wrote a book titled "Civilization" and he referred to civilization as an entity that occurs at various times in history, and he said its nature is such that however complex and solid it seems it is actually quite fragile.


                        Those of you who recall the pictures on television at the time when hurricane Katrina afflicted New Orleans will have seen there a slight glimpse of the fragility of civilization, (although that was of course a temporary thing). Clark goes on to point out that the downfall of Roman civilization was due to a number of factors: the rise of fear, fear in the unknown, including fear of the mysterious supernatural; a lack of confidence in society, in philosophy, in laws and in one's own mental processes, and in a decline in behavior, not so much in terms of immorality or promiscuity, but a lack of energy and vigor.  Another of the most interesting studies of civilization is that of Radhakrishnan, the Indian philosopher and former Vice President of India who wrote a most entertaining book "Eastern Religions and Western Thought" in which as a non Christian  he looked at that period of history with the fall of the Roman Empire and the ultimate rise of Christianity. He also ascribes a fall of the Roman Empire to be due to a variety of causes: greed and corruption. He refers to the growth of vast fortunes and widespread poverty throwing society out of balance, a most intriguing concept and phrase. And he summarizes what happened and said it was a period of disorder, the collapse of the higher intellectual life, the decline of righteousness, a time when philosophy failed, literature languished, and religion became rigid and superstitious.


We face the danger in our world of the collapse of civilization.  We know that our religion aims to give rise to a world civilization.  We know that it will come, an incontrovertible promise of Bahá'u'lláh, but the transition may well involve a massive and prolonged decline of civilization in its old form and the gradual rise of the new.


It seems to me that the Bahá'í Faith is, as far as I can tell, the first religion to self consciously see its ultimate purpose in the creation of a new civilization. My knowledge of history is limited, I'm an engineer, we don't read books or anything like that, but it seems to me that when I look at, say, Christianity, the early Christians were bent on survival, bent on taking the glad tidings of the coming of Jesus Christ to the Gentiles as well as the Jews in the Mediterranean world and they succeeded.  As Christianity developed so the Byzantine civilization arose.  The early Arab followers of Muhammad gave no indication that they saw the glories of the civilization of Baghdad , Cordova, Damascus and Cairo in their future.  It was initially a matter of eradicating paganism from their midst.


                        Our religion self consciously states from its various earliest days that its aim is to produce a new civilization and in that sense it formulates its strategy along those lines.


Let us say we had mysterious powers and we're given a blank sheet of paper and told: - "Set out the requirements for making a new civilization". And we think about it, consider what is a civilization, it's obviously more than Palm Pilots and PCs, and things like that, there's something much more fundamental to it.


How do you make a civilization?


A civilization involves a foundation of behavioral change through spiritual transformation. We can agree on that. A civilization depends upon certain moral and ethical, spiritual characteristics, but what else? What is the framework of the new civilization we are conceptualizing in this hypothetical example of given a blank sheet of paper and asked "please, set out a framework for a civilization"?


We would want to have certain things:


- We'd want an institutionalized practice of individual and community worship, for a variety of reasons


- We would want individuals comprising that civilization to engage in an exploration and application of divine teachings to daily life, so that we can build up a civilization in a reasonable and productive manner


- We would want civilized society to be imbued with a sense of altruism to the service of humanity. We don't want selfish greedy people, but people who are altruistic, who think of the larger good.


- And essentially we would want them to transmit civilized values to the new generation of children and youth.


                        If you were to agree that those are the elements of the framework of a civilization then I must tell you, you have fallen into my trap, because what I have described are the elements of the core activities of the Five Year Plan. What I have referred to are things such as the devotional meetings, the institute process, study of the Ruhi Books, the focus on service to humanity, children's classes, youth classes, the junior youth activities.


                        The point I make is that we are engaged, obviously in the spread of the Faith, in pursuit of the endeavors of the Five Year Plan and beyond, but far more than that we are establishing the roots of new civilization in our day-to-day activities of the present plan.  This doesn't mean that civilization will magically spring into being like the goddess Athena, rather it will come gradually, slowly, generation upon generation, decade upon decade, and century upon century, to realize its fruit in the Golden Age, but its roots are to be found in the activities of the present day at this time in history.




                        HANDLING CHANGE IN RELIGION


                    
                        The Religions of the Prophetic Cycle


Let me now turn to my second point, in terms of underlying issues in the Five Year Plan. I want to draw your attention to the phenomenon of change in religion.


                        I want to offer you the assertion that all the religions of the Prophetic Cycle contain within them a basic contradiction: this doesn't mean there was any deficiency in their Founder, but rather it was a evolutionary stage of human history. That contradiction I see in the fact that each of these religions had as a mission it accomplished very successfully, the liberation of the human spirit which produced creativity, innovation, invention and ultimately social evolution. And the contradiction arises from the fact that if you do that, the behavioral pattern prescribed at the beginning of the religion becomes out of date.  That happens because the religion is successful: it produces civilization, produces creativity, produces change in behavior and the like, and so its initial behavioural principles, whether they're given by the Manifestation, or by a group of clerics, become out of date.


                        This contradiction, then, produces division in the religious community. There is division between those who cling doggedly to authority and resist change:  "Never mind.  This was given to us by whatever either the church fathers, or the Founder of the religion Himself, we'll continue to hold to it", and so you get a dogged resistance to that change and ultimately fanaticism in defending the original form.  And the other extreme we have those who embrace change, are at the cutting edge of society, who follow change, but of course they cannot agree on the authority: so you have the division in sects, the rise of Protestantism and the like, in terms of a commitment in change at the highly expensive price of a loss of authority; also there is a insecurity with that change.  We see this in each religion.


In Islam we see it nowadays with the desperate attempts to recover the pristine spirit of Islam through a return to Shari ' a Law, and all the problems that brings. We see it in the attempts to return women to the relatively secluded life and lack of freedom which was characteristic of the early days of Islam, whether it was ordained by Muhammad or not is another question.  We see also the attempt to restore the strictness of the dietary laws that were necessary in the early days of Islam.  In all of these we see this tension.


                        In Christianity the same tension arises: the prohibition on divorce, applicable in the early days  becomes a source of tension today; the church priestly authority, appropriate at the time when there was mass illiteracy, when one needed to turn  to a leader or  figure of authority, becomes another issue; and of course dietary laws.  What is interesting is that Shoghi Effendi has referred to this tension and he says:


The cleavage between the fundamentalists and the liberals among their adherents is continually widening.[10]


And he relates that to one of the facets of the declining process. A part of the decline is the increase in this tension between the two polarized extremes of these religious communities of the Prophetic Cycle.




Change in the Bahá'í Faith


We now come to the Bahá'í Faith. Obviously it must deal with change, and it must deal with it in two quite distinct, but somewhat related dimensions: one is legal and the other one is psychological.


Within the structure of Bahá'í Law the problem is straight forward: the authority Bahá'u'lláh conferred upon 'Abdu'l-Bahá and in turn upon the Guardian and the Universal House of Justice provides an impregnable stronghold for the legal authority to implement an appropriate degree of change. In the case of the House of Justice, the authority is given to implement change is quite fascinating, it has several components to it.  They include:


- The right of the House of Justice to carry out progressive clarification and application of Bahá'í Law gives it authority to make change.  For example Huqúqu'lláh: it was around in the books for a long time, but it became universally applicable in 1992. There are a number of other laws in the Kitab-i-Aqdas not yet applicable, change will occur as the House of Justice decides to apply them.


- The right of the House of Justice to make and change subsidiary laws is also a legitimate application of the legal authority of the House of Justice to make change, obviously within the limits prescribed.


Shoghi Effendi has referred to the Faith as it developed in the future and he says:


"The Bahá'ís should not always be the last to take up new and obviously excellent methods, but rather the first, as this agrees with the dynamic nature of the Faith which is not only progressive, but holds within itself the seeds of an entirely new culture and civilization."[11]


And this right, the legal right of the House of Justice to make and change subsidiary laws is part of the apparatus of the Faith to remain progressive and at the forefront of cultural civilized change.


- The House of Justice is also given a remarkably broad authority, as stated in its Constitution; it has the right to found Institutions, to usher in the World Order of Baha'u'llah: this is an enormous degree of power and authority assigned to the House of Justice as its legal right in this religion.


Nevertheless it remains the challenge to the Bahá'í community to deal with the psychological dimension of change. I mention this because one tends to be secure if there is no change: one does the same old thing day after day, you do it in your sleep, you do it without even thinking, and everything is stable and comfortable. Change disturbs all that, and one just tends to be resentful of it: "this is not the way it used to be, I have very fond memories of childhood and the pattern of behaviour of that time."  Shoghi Effendi has in a number of places warned us of avoiding extremes.  It tells us for example:                  


                        It is our primary task to keep the most vigilant eye on the manner and characteristic of the characteristic of the growth of the Faith,...lest extreme orthodoxy on one hand, and irresponsible freedom on the other, cause it to deviate from that Straight Path which alone can lead it to success.[12]                 


                        And there are a number of other passages which deal with the same theme. There's one of the House of Justice.


                        "In past Dispensations believers have tended to divide into two mutually antagonistic groups: those who held blindly to the letter of the Revelation, and those who questioned and doubted everything. Like all extremes, both can lead to error.[13]


                        I mentioned this because one is more comfortable clinging blindly to the letter of the law:


- "Why are you doing this?"


- "Look, here it's written black and white, read for yourself. It's so clear!"


And yet we are warned to avoid the extreme of clinging blindly to the letter of the law, just as Shoghi Effendi warns us against extreme orthodoxy. And 'Abdu'l-Bahá also of course warned us against this rigidity. In one place, this was a statement attributed to him, it's in Star of the West, he says:


"Holding to the letter of the law is many times an indication of a desire for leadership. One who assumes to be the enforcer of the law shows an intellectual understanding of the Cause, but that spiritual guidance in them is not yet established."[14]                  


                        It's quite a sobering passage from 'Abdu'l-Bahá.


At every stage of the unfoldment of the Cause, where there has been change it's been a test to the believers: my reading of Bahá'í history, is that the ministry of 'Abdu'l-Bahá, included actions which were a test to a number of the believers.  It included His focus on the west - "there are still plenty of people around here to teach the Faith to, why worry about Canada or United States or Australia and other remote places?"


                        "We'll get to them eventually"-; the Tablets of Divine Plan, a cause for the scattering of the friends all over the world, the setting up of organization in His Will and Testament.


These were a test to a number of devoted believers of that time.  The same applies to Shoghi Effendi; his conduct was a test to some and of course the mist of history obscures this now, decades have passed; at that time there were a number of believers, sincere devoted believers, troubled by what Shoghi Effendi did. They didn't become Covenant breakers, they did not doubt the validity of the Covenant, they were faithful believers, but they were troubled: "Why did he stop going to the mosque every Friday, when his grandfather, the perfect exemplar, had done that?  Why did he adopt western clothes in contrast with his predecessors?"  "Why from 1921 to 1937 did he focus on raising the Administrative Order?  Was he not turning it into an organization rather than a dynamic spiritual free-from-constraint religion?"  "Why did he call upon us to expel from the community those who flagrantly violated a Bahá'í law? Where was love? Where was forgiveness? Where was a sin covering eye?" and so on "Why did he activate living Hands of the Cause and ultimately Auxiliary Board Members?"  This was a very interesting strategy: initially the first ones were designated posthumously until we got a little more used to the concept and then the time came to appoint living individuals.


                        The House of Justice, in its conduct over the years has provided the same degree of test through change. Sincere, devoted, highly faithful believers were tested. When the House of Justice, in one of its first actions, combined the Eastern and Western pilgrims, I've talked to a number of people who were deeply tested by that. They remained faithful to the Cause, they remained devoted, but they were shaken by it. The decision that the Huqúqu'lláh, in the absence of the Guardian, should come to the House of Justice was a test to many. The establishment of the Continental Board of Counselors tested a number of individuals who had some misgivings about appointed people and titles and all the rest of it, and then of course the Teaching Centre; the establishment of Regional Bahá'í Councils, even though the Constitution of the House of Justice has the right to found institutions, this was a test to the believers:  "what will happen to the National Assemblies? Why was their power been taken? We got by very well without Regional Bahá'í Councils for decades, why do we need them now?" Etcetera.


                        The House of Justice far greater latitude than that, and I think if we would live for another century, we would see all kinds of changes in the future.


I dwell on this as my final point because the House of Justice in 1996 began a process of quite significant change and that change is a test to some sincere and devoted believers.  The concept of clusters has been a challenge to some, not to everybody, but to some: "what about the LSA, are we going to forget about that?  Shoghi Effendi gave us the LSA? Why do you need the cluster?"


The priority given to the core activities such as and the focus on the intensive and prolonged group study of the Ruhi books, has been a test to some:  "it means we can't have firesides? We can't have deepening classes? What about all the things in the Writings?  Is that all we have to study?"  And the like.


The focus on Intensive Programs of Growth has been a test. The deeper involvement of the International Teaching Centre, the Counselors, and Auxiliary Board Members in the life of the community has been a test, not to disputative or contentious believers, but to a number of devoted believers who remember the old days, who remember when life was simpler: they went to Feast, we had a fireside, we went to deepening classes and occasionally did something else. Life was simple, life was straight forward, it was entirely comprehensible, and then along came this whole apparatus using words that do not appear in the Writings, as far as one can tell from earlier times: Cluster, Intensive Program of Growth, Core Activity and the like.


                        This is a challenge of change.  It can be avoided very simply by allowing the Faith to remain static and to wither. We cannot do this, we have no choice, we have to build the World Order of Bahá'u'lláh. Things have to expand and develop in ways we cannot yet comprehend. This requirement of necessity is that change can and must occur if the Faith is to fulfill its ordained destiny and its future.


We must overcome any psychological barrier to change, any misgivings, any concerns and troubles. We must recognize that when there is change you get extremes.  In this case the change since 1996 have produced in a few people a very colorful extreme: the accusation that the Ruhi material is only applicable to the Third World . This is very interesting, it's very colorful, because when you open a Ruhi book what do you find there? The sacred Texts! The authoritative Writings.


If you look at Book 1, there are passages you can spend your life contemplating, just as devoted Christians have spent their lives contemplating the phrases of the Lord's Prayer.  Another extreme is the accusation that we are ignoring Assemblies, feasts, firesides, and deepenings; the false accusation that Anna's presentation could be given by a parrot; these are an extreme distortion which reflect one's unease and frustration at the change that has been brought about by the House of Justice.


                        The automatic equivalence in the minds of some between the House of Justice call to direct teaching, to present the coming of Bahá'u'lláh in more direct terms, based upon the condition of the world, based upon the spiritual hunger of mankind, trivialized and gravely distorted into a call for the universal application of door to door teaching. These are all expressions, to my mind, of the unease of capable and devoted believers who are struggling with change.  Of course when you go to one extreme you get the other extreme, you get the criticism of those who are not involved in the Institute Process, extreme statements to not bother with the LSA or with firesides, the confusion between priority and exclusive, and so on.


This is the challenge we face and it's inherent in the Ridván 2009 Message.  The solution is childish simple; the solution is so simple, it hardly worth mentioning.  The solution is no more and no less than unreserved acceptance of whatever the central authority of the Cause, in this case the Universal House of Justice decrees.


                        If we would hold to that, if we would contemplate it deeply, if we would absorb the implications and meaning of unreserved acceptance and implementation of whatever the Central Authority in the Cause decrees we are safe.  Nothing can trouble us, we are in an impregnable stronghold, and we would become part of this massive movement of humanity to rescue the world from the perilous disorder, the intense suffering of the declining process and to usher in the ordained new world civilization in the Golden Age of the Cause.


[1] Shoghi Effendi, The World Order of Bahá'u'lláh, pp. 168-71.


[2] Shoghi Effendi, The World Order of Baha'u'llah, p. 168


[3] Shoghi Effendi, The World Order of Baha'u'llah, p. 193


[4] Shoghi Effendi, The World Order of Baha'u'llah, p. 187


[5] Baha'u'llah, Tablets of Baha'u'llah, p. 125.


[6] Baha'u'llah, The Kitab-i-Iqan, p. 31


[7] Shoghi Effendi, The Advent of Divine Justice, p. 31


[8] Shoghi Effendi, The Promised Day is Come, p. 3


[9] Shoghi Effendi, The World Order of Baha'u'llah, p. 201


[10] Shoghi Effendi, The World Order of Baha'u'llah, p. 183


[11] Compilations, The Compilation of Compilations vol II, p. 283


[12] Shoghi Effendi, Baha'i Administration, p. 42


[13] Compilations, Scholarship, p. 16


[14]  Star of the West, vol 6, no. 6, June 24, 1915, page 44


Monday, June 22, 2009

A cluster’s plan of activities for the consolidation phase

Here is a succinct summary of activites going on in the Intensive Program of Growth of a cluster in the Northeast shared by email recently.
 
"With so firm a foundation in place, the foremost thought in the mind of each and every believer should be teaching. Whether in their personal efforts they teach their friends in firesides and then involve them in the core activities or use these activities as their primary instrument for teaching, whether as a community they make their work with children and junior youth the initial thrust in a cluster or focus first on the older generations, whether in their collective endeavours they visits families in teams as part of an intensive campaign or call on seekers in their homes periodically over time.... What all must acknowledge, irrespective of circumstance, are both the crying need of a humanity that, bereft of spiritual sustenance, is sinking deeper into despair and the urgency of the responsibility to teach with which we each have been entrusted as members of the community of the Greatest Name." -- Universal House of Justice, Ridvan 2007

Even though the expansion phase is over, the teaching continues.  Below find the your cluster's plan on how to continue the teaching work, Please send thoughts, stories and feedback as the Cluster Agencies learn from this process.  
 
Creating lasting spiritual bonds with friends, family, co-workers & neighbors
(A) Sharing the fundamental verities of the Faith
(B) Starting core activities: use vision of the Universal House of Justice (quoted below from 28Dec08) 
  • Devotional gatherings: Efforts to hold meetings that strengthen the devotional character of the wider community
  • Children's classes: Offer classes that foster the spiritual development of children
  • Junior youth groups: Form groups that channel the energies of junior youth
  • Study circles: Establish circles of study, open to all, that enable people of varied backgrounds to advance on equal footing and explore the application of teachings to their individual and collective lives 
Accompanying others
(A) Encourage based on vision from the guidance and encourage them to share that vision with others
(B) Please call at least one other person to share with them the plan and the vision for the rest of the expansion phase
(C) Think of one person with whom you'd like to work to teach during the expansion phase