Ruhi available as free PDF's

Oct 2013
1,208
United States
I'm not American.
The teacher is a kind of boss, where I am. Any kind of teacher.
Well, differences in culture help shed light on differences in perspective.


Like I said, I would not even go to such a course if I would not believe the teacher to have authority. I see no point in taking a course with someone whom I don't consider an expert and an authority in the course matter.
I would take a course if I had the time, and felt that the course would provide a learning opportunity. I would do this regardless of my personal opinion about the teacher, if I felt that the coursework materials and dialogue with other students would be valuable.



That's a waste of time and money!
Money?
 
Oct 2013
1,208
United States
Is there any Message from the Universal House of Justice since 2001 that does not provide at a few paragraphs dedicated to Ruhi Institute outcomes?
I don't know, I was not a Baha'i from 1994 until 2012 and I haven't spent a lot of time studying the letters from previous years. In the letters from the House I have been reading from this decade, certainly Ruhi activities are encouraged and emphasized, but so are other activities such as children's classes, the Mashriqul-Ashqars, cooperation and coordination with international development agencies, youth conferences, homefront and international pioneering.

Not sure about the U.S, but it's clearly the focus in Australia, whether it be from the NSA or from the Regional Councils, there really is no other way of community building being learned about.

Does your experience differ?
Perhaps so.

We have lots of different community building activities in my community and cluster. In addition to lots of Ruhi study circles and associated activities, we also have the Baha'i Feasts, weekly children's classes, adult deepening activities, firesides, devotional gatherings, holy day celebrations and interfaith outreach activities. We also have daily email "quote of the day" from the Baha'i and other relevant writings. So I would say that our community does lots of things to develop community in addition to the Ruhi book activities.
 
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May 2013
1,786
forest falls california
"In the Army"

Call me a retard if that makes you feel good, but my attitude for attending a Ruhi lecture would be precisely that: I would feel compelled to see the teacher as an authoritative figure whom I must comply with, or I won't make progress.

Yes, to avoid chaos, people must be obedient.
Sure, "obedient" sounds so medieval, so nowadays people have invented fancy talk to convey meanings that would seem unpalatable if conveyed more directly.

More like for a "primary level" of obedience.

Clearly, once people obey at some basic level, things are easy.
When I joined the Army National Guard back in 1978 and went to Basic Training, I was amazed at how basic the training was. Although the requirement was a High School Diploma, which is 12 years of education in the US, the instruction was given at a 4th grade reading level because that low bar was established due to the reality of the troops. The minimum "actual" reading and comprehension level.

Worldwide, humanity is not any higher than somewhere around that level, and the Ruhi 1 Course was created with that in mind, which makes it seem very elementary and redundant for people much above say, a 4th grade reading level. Nevertheless, it serves a fundamental purpose both for instruction and interaction. It works, establishes common understanding, does NOT restrain or inhibit independent thought and personal comprehension. On the contrary, it has the effect of causing people to look at the Writings with their own eyes and express themselves. This is the purpose and goal of the facilitator - to overcome inertia, hand people the tools, and let them build whatever understanding they themselves can do.

Baha'u'llah's Writings are the fertile soil from which inspiration comes, culture develops, and fruits are acquired in the form of knowledge and service. Its a good thing. It works well, but is by no means a requirement of becoming or being a Baha'i. It is just a useful model put together by professional educators for most part, and offered to the community. It is a very efficient and useful bicycle. A 9 speed in a 1 to 3 speed world... ;-)

No one is required to take it, or accept the koolaide and cookies offered, and there's nothing in the koolaide but sugar...
 
Sep 2011
190
Russia
When I joined the Army National Guard back in 1978 and went to Basic Training, I was amazed at how basic the training was. Although the requirement was a High School Diploma, which is 12 years of education in the US, the instruction was given at a 4th grade reading level because that low bar was established due to the reality of the troops. The minimum "actual" reading and comprehension level.

Worldwide, humanity is not any higher than somewhere around that level, and the Ruhi 1 Course was created with that in mind, which makes it seem very elementary and redundant for people much above say, a 4th grade reading level. Nevertheless, it serves a fundamental purpose both for instruction and interaction. It works, establishes common understanding, does NOT restrain or inhibit independent thought and personal comprehension. On the contrary, it has the effect of causing people to look at the Writings with their own eyes and express themselves. This is the purpose and goal of the facilitator - to overcome inertia, hand people the tools, and let them build whatever understanding they themselves can do.

Baha'u'llah's Writings are the fertile soil from which inspiration comes, culture develops, and fruits are acquired in the form of knowledge and service. Its a good thing. It works well, but is by no means a requirement of becoming or being a Baha'i. It is just a useful model put together by professional educators for most part, and offered to the community. It is a very efficient and useful bicycle. A 9 speed in a 1 to 3 speed world... ;-)

No one is required to take it, or accept the koolaide and cookies offered, and there's nothing in the koolaide but sugar...
dale ramsdell, agree with most of it except one thing. ‘put together by professional educators for most part’. I have never ever heard professional discussion or evaluation of Ruhi method. So we have to take it that it was developed professionally at face value.
 
May 2013
1,786
forest falls california
Going on what I heard

dale ramsdell, agree with most of it except one thing. ‘put together by professional educators for most part’. I have never ever heard professional discussion or evaluation of Ruhi method. So we have to take it that it was developed professionally at face value.
That is my understanding, Anton, but as to how accurate that is I don't know. Its just something I heard years ago, and that it was developed by the Ruhi Institute in Columbia. Who comprises that exactly I don't know either, but I assume it was under the auspices of the National Spiritual Assembly of the Baha'is of Columbia.

The term "collaborators" was applied to all participants, including tutors of the course. Some people in the West have objected to that term beause of associations with the historical use of the term such as "collaborators with the enemy", common in WWII. The definition is not restricted to such negative connotations and should not be associated that way.

The first few pages of Ruhi Book 1 describes and defines the role of tutor in the light of someone who has some experience and familiarity with the material, as contrasted with the novice or beginner without any experience. Anyone can become a tutor, but it is not a self-appointment. There is some oversight which is certainly justifiable to avoid misunderstanding, misrepresentation I suppose, hidden agendas of the ambitious, safety of children, or whatever concerns the community might have.
 
Sep 2011
190
Russia
dale ramsdell, thank you! It have never occurred to me that there might be problem with the word “collaborators”. In Russian there is no negative meaning to the term since it was translated as ‘colleagues’. :)
 
May 2013
1,786
forest falls california
Development Unity

And don’t you think it is not effective use of human resources when veterans have to go to a boot camp?
Anton,
Many people further along in their educational development tend to balk at how simplistic and rudimentary it seems at the outset, only to gain appreciation of the fundamental merits over time.

The Ruhi process strengthens bonds of unity within both the Bahai and broader community by building trust, relationships, and mutual assistance.

My mother taught in one room school houses in the 1950s and 60s on the prairies of South Dakota, where kids generally walked to school or maybe even road horses. This was kindergarten through 8th grade, and the older students were expected to help teach the younger kids.

If we look at the conditions world wide, the application of the Ruhi Institute process is very much the same, serving rich and poor alike, privileged and underprivileged. It equalizes the populations served and creates a unified field of access to spiritual principals which benefit the local, regional, national, and global community.
 
Jun 2015
159
Perth, Australia
I don't know, I was not a Baha'i from 1994 until 2012 and I haven't spent a lot of time studying the letters from previous years. In the letters from the House I have been reading from this decade, certainly Ruhi activities are encouraged and emphasized, but so are other activities such as children's classes, the Mashriqul-Ashqars, cooperation and coordination with international development agencies, youth conferences, homefront and international pioneering.
Hi Matthew, I would suggest that children's classes (Book 3), the Mashriqul-Adhkars Book (Book 1), cooperation and co-ordination (Book 6 and 7) are all components of local community life which are borne out of the Ruhi Institute.

I would not consider youth conferences, international development agencies as components of local community life, although local aid and community service is an offspring of Book 5. There is no doubt (from my humble understanding) that all agencies from the Universal House of Justice right through to the LSA are focusing on developing neighbourhoods, so our aims are more locally driven at this current juncture in the Plan


Perhaps so.

We have lots of different community building activities in my community and cluster. In addition to lots of Ruhi study circles and associated activities, we also have the Baha'i Feasts, weekly children's classes, adult deepening activities, firesides, devotional gatherings, holy day celebrations and interfaith outreach activities. We also have daily email "quote of the day" from the Baha'i and other relevant writings. So I would say that our community does lots of things to develop community in addition to the Ruhi book activities.
Indeed, there are several other aspects of community life. Feasts and Holy Days are a given, they are there for all.

However I would say that deepenings are an outcome of Book 2 and Book 8, firesides are an outcome of book 6.

The only part of community life which is not catered for by the Ruhi Institute are Administrative roles, but these are not for everyone. You have to be elected or appointed for these endeavours. A perspective to consider is that community life is what we ALL do, everyone should be encouraged to do these things and Ruhi is the foundation for these all embracing acts of service which will contribute towards the "rich tapestry" of culture in any neighbourhood.
A rich tapestry of community life begins to emerge in every cluster as acts of communal worship, interspersed with discussions undertaken in the intimate setting of the home, are woven together with activities that provide spiritual education to all members of the population—adults, youth and children. Social consciousness is heightened naturally as, for example, lively conversations proliferate among parents regarding the aspirations of their children and service projects spring up at the initiative of junior youth. Once human resources in a cluster are in sufficient abundance, and the pattern of growth firmly established, the community’s engagement with society can, and indeed must, increase. At this crucial point in the unfoldment of the Plan, when so many clusters are nearing such a stage, it seems appropriate that the friends everywhere would reflect on the nature of the contributions which their growing, vibrant communities will make to the material and spiritual progress of society. In this respect, it will prove fruitful to think in terms of two interconnected, mutually reinforcing areas of activity: involvement in social action and participation in the prevalent discourses of society.

- Universal House of Justice Ridvan 2010

The above paragraph is essentially the goal of the Ruhi Institute together with the ISGP (Institute for Studies in Global Prosperity) program which is being rolled out as an undergraduate and post-grad course in around 40 countries.


Kam
 
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