Beginning to study the Baha’i Faith

by Barney

So there we were, standing around our dining table, Mary, Bev, Lindsay, Valerie, Erica and I, laughing and relaxed. On the table, a large sheet of paper, covered in scribbles. Our scribbles. Each of us had picked up a coloured marker pen, made a mark at the edge of the paper and then we’d taken our pens for a walk, filling up as much of the paper as we could, but all the time aiming to get to a spot in the middle of the paper.

We walked our pens twice. The first time, Erica had instructed us not to cross anyone else’s line. The second time, Erica turned the paper over and we were free to cross as many lines as we liked. The only condition was that we should fill up as much of the paper as possible while we aimed for the centre.

Most of us felt that the first exercise held us within limits. We had to be careful, we had to take time, we were not as free as we might want to be to go anywhere on the paper. The second exercise, on the other hand, freed us to explore and not to worry about other people’s explorations. It was something of a metaphor for the freedom we need to feel in Baha’i consultation if consultation is to be fruitful and is not to be constrained by fear of how others may react to what we say.

And that’s how we began our study of the Baha’i Faith on 12 September. We’d come together to go through Book 1 (Reflections on the Life of the Spirit) of the courses of the Ruhi Institute:

The Ruhi Institute is an educational institution, operating under the guidance of the National Spiritual Assembly of the Bahá’ís of Colombia, which dedicates its efforts to the development of human resources for the spiritual, social, and cultural development of the Colombian people. Although its center is in the town of Puerto Tejada in the department of Cauca, its area of influence includes the majority of the rural areas of Colombia and is being gradually extended to several other countries in Latin America.

Like any other institution involved in the process of education for development, the Ruhi Institute has formulated its strategies within a special framework and a philosophy of social change, development and education. In this case, that understanding has emerged from a consistent effort to apply Bahá’í principles to the analysis of social conditions.

Baha’is and their friends all over the world now follow these courses of spiritual development and learn skills that will help them share the Baha’i teachings with others in a systematic way.

Last night was our group’s third session with Ruhi Book 1. Erica and I are co-tutoring. Erica has quite a bit of experience in tutoring the Ruhi courses, but I’m a novice, despite having finished the courses up to Book 7 in 2004.

Our group is an interesting one. Bev, Lindsay, Mary and Val are not Baha’is. Fariba, an Iranian Baha’i married to a Brit, co-ordinates the Ruhi courses and tutors across our part of the world. Erica and I are both very long-standing Baha’is. Bev, Lindsay, Mary and Fariba all work in the Lister Hospital in Stevenage, where Fariba runs an active programmge of Tranquillity Zones. Bev and Mary both attended the CALM meditation course that the Welwyn Baha’i community ran before the summer, so we got to know them quite well. Val responded to a notice that Fariba had put in the library in Stevenage inviting people to a Tranquillity Zone, but she is not part of the group that works in the hospital. We hadn’t met either Val or Lindsay before our Book 1 course started.

Mary is a committed Roman Catholic, Bev is very attracted by the opportunity to study spirituality and would probably describe herself as Church of England. Lindsay is very much her own person, independent minded and acts according to her conscience. Val is more difficult to read. She doesn’t say a great deal during the sessions and she isn’t part of what can at times seem like an “in-group” of those working in the NHS.

One thing that has become apparent to Erica and me is that Book 1 assumes that participants know a certain amount about the Baha’i Faith before they start. We’ve found that we have to explain to our group (albeit briefly) concepts, language and terminology that Baha’is are familiar with. I wonder if that places something of an obstacle in the way of those who aren’t Baha’is. I worry that it sets up an in-group/out-group dynamic between those who are and those who are not Baha’is - perhaps not an overt dynamic, but a subtle suggestion of “us and them” is there.

Mary, Bev and Lindsay have certainly commented about the answers to some of the questions that they apply to Baha’is. Lindsay didn’t answer question 3 in Section 6 last night because, she said, it referred to Baha’is (and she isn’t a Baha’i). And, of course, these ladies don’t necessarily accept the extracts from the Baha’i sacred texts as authoritative in the way that Baha’is would. There’s a real sense in which they are consciously studying the course as outsiders.

There’s nothing wrong with this, of course. Baha’is unequivocally promote freedom of conscience, thought and religion. But it does raise questions in my mind about the suitability of Ruhi Book 1 as a universal entry point for those who aren’t Baha’is and don’t know a great deal about what the Baha’i Faith teaches.

Of course, we don’t know how Bev, Lindsay, Mary and Val will respond as the course goes on. They are clearly getting value out of it and enjoying it at the moment.

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