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QUOTES CLARIFYING THE INSTITUTE PROCESS

Quote 1: Each chooses how best serve the Faith

Yet clearly such participation is not a requirement for every Bahá’í, who, in the final
analysis,
can choose the manner in which he or she will serve the Faith. What is essential is that the
institute process be
supported even by those who do not wish to take part in it.
The Universal House of Justice, 31 May 2001

Quote 2: Institute courses are not obligatory

It is natural that any given educational program would not appeal to everyone, and clearly
participating in the
courses of an institute is not a requirement to be fulfilled by all believers. In no way, then,
should those
who do not wish to take part feel that they are disobeying the directives of the Universal
House of
Justice. It does ask, however, that everyone, even those not involved, support the institute
process and not
impede its steady progress.(…)
Finally, the House of Justice feels that it would be beneficial for you to separate in
your mind the training institute process, so intimately connected with the promotion of
large-scale expansion and consolidation, from the many deepening classes,
workshops and summer school courses that form a fundamental part of Bahá’í
community life. Their number and diversity actually seem to be on the rise as a result
of the institute process. Indeed, you will be reassured to know that, as the believers gain
confidence in their capacity to serve through the institute process, a much richer expression
of the diverse talents of the friends is beginning to appear in the Bahá’í world—a richness that
bodes well for the future progress of the Cause. (UHJ to an individual, 26 June 2002)

Quote 3: Forming human resources where possible

It should be remembered that not every believer in Tanzania will necessarily

participate in your institute program. Rather, a certain percentage of the friends will
need to receive training in order to enhance their capacity to carry out the tasks of
expansion and consolidation, including the teaching and deepening of the generality of
the believers. At this early stage in the establishment of the institute, then, the question of
illiteracy should not be a central concern. The immediate challenge before you is to help a
large number of the many capable members of your community, especially young people with
some formal education, progress through a sequence of a few basic courses.
(UHJ to the NSA of TANZANIA, 20 May 1998)

Quote 4: Previous activities to continue unabated: avoiding zealotry

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There has been a major change in the functioning of Baha'i communities resulting from
pursuing the goals of the Five Year Plan. There are a couple of 'normal problems' that have
arisen:

1.. those who don't want to participate in the core activities. They are free to do as they wish,
they are not to be pressured or criticized for their lack of involvement.
2.. the zealots who are totally committed to the core activities to the exclusion of all else.

We must understand that the other activities that are a part of individual and
community life are to continue unabated. For example, firesides, deepenings, Feasts,
teaching campaigns, and prayer.

These problems are a result of our lack of maturity at this time. We should accept them
as normal challenges that will, in time be overcome. It is important to note the difference
between priority and exclusivity. At present, the core activities have a priority because of their
part in the Five Year Plan. They are not, however, exclusive. The normal activities of
individuals and communities are to continue as before but hopefully enhanced by the effect of
the core activities.

Q: Concern about the preoccupation with numerical goals of the Plan that
seems to lose sight of qualitative growth.

A: At the risk of sounding patronizing, this trend is a part of the maturation process. As we
mature we will go beyond the numbers and see that our successes are all built on air if things
are not done with a great deal of quality. (We can attain the numerical goals in a superficial
way but for them to endure we must ensure that our new believers are set on a firm spiritual
foundation. -Paraphrase) (Peter Khan: Talk in Canada, 20th August 2005)

The other problem we have in certain parts of the world is the opposite one. We’ve got
Bahá’ís who say “If you are not involved in the core activities there is something terribly wrong
with you” and they go further and say “This is all you should be doing. Forget firesides, forget
deepening classes, forget Bahá’í college classes, forget proclamation, Bahá’í studies – just
do core activities”. That is the other extreme.

We found this from time to time. One of the surprising things I encountered was meeting with
pilgrims who come to the Holy Land, 200 at a time, every two weeks for nine days for nine
months of the year and we meet with these friends in the evening in informal sessions. I came
across it when during the question period people would stand up and say “Is it alright to
continue to have firesides and deepening classes?” I said, “What kind of question is that?”
The Guardian said it was basic to our Bahá’í spiritual life; it is not something for us to say is
good, bad or indifferent. It is an intrinsic part of Bahá’í life as certified by Shoghi Effendi. And I
realised from that, in certain parts of the world there were zealots who were saying “Do
nothing but core activities” and that of course is an extreme statement, it is not endorsed by
the Universal House of Justice. It is not right. It produces a narrowness in the Baha’i
community as well as it produces a degree of resentment and antagonism for those who are

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so pressured. (Peter Khan Brisbane, 14 08 05)

Quote 5: Deepening side by side with the institute process remains of critical
importance

An important point to bear in mind is that these study groups are not local
deepening classes or local institutes, but elements of a system of distance-education
administered by a national or regional institute. (…) Although it is likely that as local
communities grow, there will be those large enough to have their own independent institutes,
at this point, such institutes run the danger, as you have surmised, of turning into deepening
classes, which are, of course, of critical importance themselves and an activity every
local community should carry out. (UHJ, Training institutes, April 1998)

Quote 6: Deepening remains essential, outside the institute activities

In designing the program for the education of the members of the Bahá'í
community in the Teachings, and in selecting the curricula of summer schools and
similar occasions, a National Spiritual Assembly should include all aspects of life,
including the choosing Of a spouse, but the House of Justice feels that it is important for this
to be done in context. It is not felt, however, that this specialized subject is one which would
be suitable for training institutes, which have their own clearly defined purpose.(UHJ, 18
January 1999)

Quote 7: Institute activities do not replace deepening

Like the institutes in Africa, those in Australasia are focusing their energies increasingly
on the offering of training programs, rather than deepening courses alone.
The solution does not seem to be the establishment of local institutes, independent of
the national institute.... these run the danger of turning into deepening classes. This is not to
say that every local community should not continue to conduct regular deepening
programs. But, as far as human resource development is concerned, the methodology that
seems to be most effective in reaching believers at the local level is the formation of study
circles which are co-ordinated by a national institute or one of its branches. (TRAINING
INSTITUTES AND SYSTEMATIC GROWTH, A document prepared by the International
Teaching Centre, February 2000)

Quote 8: Deepening remains valued, but also the mobilizing of large numbers by the
Institutes

Early on in the Four Year Plan it became apparent in many countries that although
deepening was essential and must continue, the in-depth study of a book or specialized
subject in the institutes would not necessarily result in mobilizing large numbers of Bahá'ís to
become active teachers. There are, of course, many important subjects in which
believers need to deepen, but the House of Justice in several letters has discouraged
training institutes from incorporating specialized topics into their programs at the expense of a

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focus on a basic sequence of courses.

Quote 9: No exclusion of those not involved in the institute

At the same time the House of Justice has explained that no special designation
should be accorded to those who are studying in the institute or serving as tutors, nor should
the friends feel any demarcation based on participation in the institute:
It is quite reasonable to expect that, as far as training by the institute is concerned,
certain courses would have as their prerequisite the completion of other courses. However,
this notion should not be carried over into other Baha'i activities, and clearly no
distinction should be made between "trained" and "untrained" believers in the
country. That for certain types of service the qualifications of the believers would need to be
taken into account is natural. Yet the way should be open for all the friends, irrespective
of the degree of their knowledge and experience, to participate in the affairs of the
Faith.... (Letter dated 4 October 2000 written on behalf of the Universal House of Justice to
the Spiritual Assembly of the Andaman and Nicobar Islands. In Building Momentum p4)

Quote 10: Loving assistance for global advancement and not mutual blaming

He urges you to exert your utmost to get the ... Baha'is to put aside such obnoxious
terms as "radical", "conservative", "progressive", "enemies of the Cause", "squelching the
teachings", etc. If they paused for one moment to think for what purpose the Bab and the
Martyrs gave their lives, and Baha'u'llah and the Master accepted so much suffering, they
would never let such definitions and accusations cross their lips when speaking of each
other. As long as the friends quarrel amongst themselves their efforts will not be blessed for
they are disobeying God. (From a letter dated 24 February 1950 written on behalf of Shoghi
Effendi to an individual believer, Shoghi Effendi: Living the Life, Pages: 21-22)

Quote 11: The instrument should not supercede the goal

I need not dwell upon what I have already reiterated and emphasized that the administration
of the Cause is to be conceived as an instrument and not a substitute for the Faith of
Baha'u'llah, that it should be regarded as a channel through which His promised blessings
may flow, that it should guard against such rigidity as would clog and fetter the liberating
forces released by His Revelation.
(…) ; that the whole machinery of assemblies, of committees and conventions is to be
regarded as a means, and not an end in itself; that they will rise or fall according to their
capacity to further the interests, to co-ordinate the activities, to apply the principles, to
embody the ideals and execute the purpose of the Baha'i Faith.
(…) It is surely for those to whose hands so priceless a heritage has been committed to
prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for
the minute details arising from the administration of the Cause obscure the vision of its
promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the
radiance, stain the purity, and impair the effectiveness of the Faith of Baha'u'llah.
(Shoghi Effendi: World Order of Baha'u'llah, Pages: 9-10)

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Quote 12 Deepening is different from mass teaching efforts

As the friends gain a clearer understanding of the intent of the House of Justice in
calling for the establishment of institutes, these local efforts will gradually become associated,
as branches or study groups, with a regional institute serving a much larger population. In this
context, what defines a region will necessarily vary.... Regardless, with the strengthening of
regional institutes, the concept of a training institute will become more and more
separated in the minds of the friends from that of a local deepening class or a teaching
group. (Letter dated 10 August 1998 written on behalf of the Universal House of Justice to
the National Spiritual Assembly of the United States)

Quote 13: Adapting the institute to degree literacy

Although the present institute courses are geared to believers with basic education,
efforts to address problems of illiteracy can be given more attention as the institute
develops, possibly through offering a literacy course in a track for social and economic
development. This would ensure that there will continue to be a ready population to undergo
training and also guarantee that certain groups with a high degree of illiteracy, such as
women, are not left behind in the process of developing human resources.

Quote 14 Genuine concern for humanity

Having an "outward-looking orientation" also suggests that it is important for Baha'is

to understand more deeply the forces operating on the world stage and the solutions
offered by the Revelation of Baha'u'llah. Our task is to convey to seekers that we are all living
in the same world, facing common trials, and striving to fulfil similar, long-held
aspirations for the human race. Our expressions of solidarity with our fellow human beings
must be sincerely voiced and genuinely felt. (Building Momentum p 19)

Quote 15 Previous activities remain the foundations of our religion

Overall there are certain things one can say about these new directions. There is, as always
when the Faith moves into new directions, a danger of extremes. One extreme is to ridicule
it and to stay far away from it – "all you silly people running around with study classes and
Ruhi books and institutes and clusters and the like, this is a lot of nonsense" – ridiculing it.
The other extreme is to harass the people who do not want to get involved in it – "You are
unfaithful to the Covenant; you know you should be doing it. It says in the Five Year Plan that
you should do it" and so on. The House of Justice, in a letter that has been published in the
"Building Momentum" document, has said it is quite allowable for those who do not want to be
part of this – these new directions. It's okay. But what we say is: "Please be supportive of it.
If you don't want to come to study classes, if you don't want to go to institutes, if you don't
want to participate in cluster meetings, it's okay – fine. Don't feel guilty, don't get
embarrassed or worried about it. But please don't say bad things about it, please be nice
about it – because it is part of the Five Year Plan and gradually, as time goes on, you may

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feel yourself inclined to become at least partially or fully involved in it. We do not want these
new directions that have appeared since 1996 to be a form of division of the Bahá'í
community. We do not want it to become a club to beat others with. If you want to do it,
welcome, we need all the help we can get. If you feel it is not to your taste, that's okay. We
won't say nasty things about you, but please don't say nasty things about it."
The other thing I want to say about these new directions is that the old stuff doesn't
suddenly get out of date. We still need individual initiative; we still need firesides, deepening
classes, LSA development, personal spiritual practices - prayer, fasting and moral
development. They did not suddenly go out of style because of clusters and institutes and
study circles and all the rest of it. They still remain the foundation of our religion.

What is happening with all this? What is happening is an organic process. Gradually
the structure of the Bahá'i community is emerging. The Nineteen Day Feast was the basis of
the structure; now new elements of structure are emerging – the clusters, study circles,
institutes, all these kinds of things. It is a bit like embryology: the embryo initially is a fertilised
ovum and it is basically a tiny little blob. Everything is basically the same; there is no structure
– it is spherical blob. Gradually, with the passage of time in the embryonic development,
structure emerges; little things emerge that turn out to be the head, little things emerge that
turn out to be the arms and later even more little things emerge which turn out to be the
fingers and so on and so forth.
The embryonic World Order of Bahá'u'lláh is developing structure, little by little, and if
you looked at the embryo in the first few weeks of pregnancy, you would see the emergence
of elements of structure. And you would say, "How about that. The thing is developing
structure." Well, stick around for a few more months and we'll show you structure like you've
never heard.
(Peter Khan, Sydney, 30 Nov. 2003, Present Day needs of the Baha'i Community)

Quote 16: All Baha’is to assume service once offered by priests

Baha'u'llah has enjoined upon the Baha'is the sacred obligation of teaching. We have no
priests, therefore the service once rendered by priests to their religions is the service
every single Baha'i is expected to render individually to his religion. He must be the one
who enlightens new souls, confirms them, heals the wounded and the weary upon the road of
life, and gives them to quaff from the chalice of everlasting life - the knowledge of the
Manifestation of God in His Day.
(From a letter dated 5 July 1957 written on behalf of Shoghi Effendi to the Bahá'ís of the
Benelux countries) (Compilation, The Individual and
Teaching - Raising the Divine Call, front piece)

Quote 17 New activities do not out-date old ones

Whenever one has change, there are problems and that is so in this Faith. What we find
with the core activities of the Plan is that there are two kinds of problem. One is arising from
very sincere and devoted Bahá’ís who say “I don’t want to get involved in this stuff, I don’t
want to go to Ruhi Book whatever it is, I don’t want to go along to these things” and so on,

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and what we need to realize is that those Bahá’ís are perfectly entitled to their opinion. We
need to recognize the legitimacy of the attitude of those Bahá’ís who, for whatever reason,
choose not to participate as fully as what I’d like in the activities of the Faith, in terms of core
activities. They have the right to say “Yes, I want to be a part of it” or “No, I don’t want to be
part of it.” There are a multitude of reasons which they feel are appropriate to them. Some
people have ill health, some are disabled, some are tired, some are working very, very hard
and get exhausted, some people feel that they know the information, some feel the approach
of the Ruhi classes is below their intellectual level – there are all kinds of reasons. Whatever
those reasons are, whether you or I feel their value, we need to recognize that the individual
is entitled to make up his or her mind about involvement in those core activities without the
fear of being harassed or condemned or put down or humiliated by fellow believers. What we
don’t want is people to say, “It’s terrible, nobody should do it, those who do it must be
mentally retarded or anything like that”. It is part of the Five Year Plan.
The other problem we have in certain parts of the world is the opposite one. We’ve got
Bahá’ís who say “If you are not involved in the core activities there is something terribly wrong
with you” and they go further and say “This is all you should be doing. Forget firesides, forget
deepening classes, forget Bahá’í college classes, forget proclamation, Bahá’í studies – just
do core activities”. That is the other extreme.
We found this from time to time. One of the surprising things I encountered was meeting with
pilgrims who come to the Holy Land, 200 at a time, every two weeks for nine days for
nine months of the year and we meet with these friends in the evening in informal sessions. I
came across it when during the question period people would stand up and say “Is it alright to
continue to have firesides and deepening classes?” I said, “What kind of question is that?”
The Guardian said it was basic to our Bahá’í spiritual life; it is not something for us to say is
good, bad or indifferent. It is an intrinsic part of Bahá’í life as certified by Shoghi Effendi. And I
realised from that, in certain parts of the world there were zealots who were saying “Do
nothing but core activities” and that of course is an extreme statement, it is not endorsed by
the Universal House of Justice. It is not right. It produces a narrowness in the
Baha’i
community as well as it produces a degree of resentment and antagonism for those who are
so pressured. But these are growing pains. They are not things to be worried about greatly.
They are not things to be allowed to continue indefinitely but they are part and parcel of the
growth of the Faith.
(Dr Peter Khan, Brisbane, 14 August 2005)

Quote 17 bis: New activities do not out-date old ones (second transcript)

There has been a major change in the functioning of Baha'i communities resulting from
pursuing the goals of the Five Year Plan. There are a couple of 'normal problems' that have
arisen:
1.. those who don't want to participate in the core activities. They are free to do as they wish,
they are not to be pressured or criticized for their lack of involvement.
2.. the zealots who are totally committed to the core activities to the exclusion of all else.
We must understand that the other activities that are a part of individual and
community life are to continue unabated. For example, firesides, deepenings, Feasts,

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teaching campaigns, and prayer. These problems are a result of our lack of maturity at this
time. We should accept them as normal challenges that will, in time be overcome. It is
important to note the difference between priority and exclusivity. At present, the core activities
have a priority because of their part in the Five Year Plan. They are not, however, exclusive.
The normal activities of individuals and communities are to continue as before but hopefully
enhanced by the effect of the core activities.
Q: Concern about the preoccupation with numerical goals of the Plan that
seems to lose sight of qualitative growth.
A: At the risk of sounding patronizing, this trend is a part of the maturation process. As
we mature we will go beyond the numbers and see that our successes are all built on air if
things are not done with a great deal of quality. (We can attain the numerical goals in a
superficial way but for them to endure we must ensure that our new believers are set on a
firm spiritual foundation. -Paraphrase) (Peter Khan: Talk in Canada, 20th August 2005)
The other problem we have in certain parts of the world is the opposite one. We’ve got
Bahá’ís who say “If
you are not involved in the core activities there is something terribly wrong with you” and they
go further and say “This is all you should be doing. Forget firesides, forget deepening classes,
forget Bahá’í college classes, forget
proclamation, Bahá’í studies – just do core activities”. That is the other extreme.
We found this from time to time. One of the surprising things I encountered was meeting with
pilgrims who come to the Holy Land, 200 at a time, every two weeks for nine days for nine
months of the year and we meet with these friends in the evening in informal sessions. I came
across it when during the question period people would stand up and say “Is it alright to
continue to have firesides and deepening classes?” I said, “What kind of question is that?”
The Guardian said it was basic to our Bahá’í spiritual life; it is not something for us to say is
good, bad or indifferent. It is an intrinsic part of Bahá’í life as certified by Shoghi Effendi. And I
realized from that, in certain parts of the world there were zealots who were saying “Do
nothing but core activities” and that of course is an extreme statement, it is not endorsed by
the Universal House of Justice. It is not right. It produces a narrowness in the Baha’i
community as well as it produces a degree of resentment and antagonism for those who are
so pressured.
(Peter Khan Brisbane, 14 08 05)

Quote 18: Priority is not exclusivity

This activity of the Five Year Plan has been a major change in the content and the functioning
of Bahá’í communities in all parts of the world. And as a result, we have had a certain
number of problems, which I tend to categorize as «normal» problems (if there can be such a
thing!). They are problems which you can expect whenever there is a commitment to some
kind of change. They are mainly of two kinds, one kind are people who say I am very
comfortable with the way I am. I don’t want to get involved in all this stuff. Go and do it, and
good luck to you, but I prefer not to participate in the study circles, the institute programs and
the various other activities. And our response to that is that they are perfectly free to do as
they wish. This is a religion which attaches a great degree of importance to individual
initiative and freedom. Those who feel, for whatever reason, be they right or be they wrong,

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that they know enough about the writings that they don’t need this kind of thing, fine; they are
free to maintain their position. And they should not be criticized, or harassed, or condemned,
or pressured.
The other extreme we have, which is the other part of these so called «normal
problem,» are those who are at the other end of the spectrum. The zealots, who insist that if
you are not participating in these various core activities of the plan, for a start there is
something wrong with you in relation to the covenant, «Why are you not doing this? You
should be,» and that you should not do anything else! That you should not have firesides,
deepening classes, study classes, campus activities, proclamation, Bahá’í studies programs
and the like. I categorize that also as a normal problem. It is a normal problem of human
enthusiasm. And gradually it moderates. And gradually it calms down and gradually things
return to a certain degree of equilibrium as the Bahá’í community goes forward. The House
of Justice has never at any time abrogated the responsibility placed on Bahá’ís, by no less a
figure than the Guardian and his interpretations of the sacred Writings, to have firesides; the
importance of systematic deepenings in the foundational books of our Faith; the intensive
study of Gleanings, the Kitáb-i-Iqán and of course now the Kitáb-i-Aqdas and other books; the
necessity to acquire a good sound understanding of the theory of practice of the Bahá’í
Administrative Order. These are with us, have been with us, and will remain with us,
throughout the Dispensation. They have not been changed by the commendable enthusiasm
for the core activities. And often one can find that some of the perdavations (perversions ???)
are due to a confusion between priority and exclusivity. There are things that are priority.
Core activities are priorities, because they are specified as part of the Five Year Plan. But
this does not mean that they should be exclusive.
(Transcript of a talk by Dr. Peter Khan in Vancouver B.C. on August 20, 2005)

Quote 19: Issuing Diplomas Discouraged - Sometimes They Are Misused

"We have also noted that you intend to give graduation diplomas to the friends who attend
the institutes. Your desire to acknowledge devoted attendance at the institutes is most
commendable, but we feel it would be preferable in future to give a suitable gift, such as a
book, rather than a diploma. From experience in other areas of the world we have learned
that such diplomas sometimes are misused by their recipients. For this reason we have
discouraged their use."
(From a letter of the Universal House of Justice to the National Spiritual Assembly of
Guatemala, October 27, 1965: Ibid., p. 20) (Multiple Authors: Lights of Guidance, Page: 564)

Quote 20: Core activities open to all

"What we ask the friends to do in the intervening period is to bend all their energies to put
into resolute action the systematic learning being so vigorously promoted by the
International Teaching Centre. No Baha'i should lose the priceless opportunity afforded by the
remaining days of the Plan to reinforce in this way the foundation for the launching next
Ridvan of an even more ambitious undertaking." (UHJ, Ridvan 2005 message)

Quote 21: Empowering idividual initiatives

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The core activities, as I see it, have a certain basic significance. There are, I believe, two or
three points. The first is that it is a vehicle to avoid the dichotomy of the active leader with a
passive congregation that follows him. That problem has never been solved in religious
history. Every religion that we know about has either started off or after a fairly short time
settled down into the active leader, who is on the edge of a nervous breakdown because he is
so busy, and the passive congregation that is expected just to sit there and do what it’s told.

Bahá’u’lláh has broken that dichotomy down to create an active participating community of
believers from which administrators are elected or appointed for limited periods. We have a
lot of work to do to break down this tendency of Bahá’í communities to fall into that
pattern of super-active individuals who either are exalted or who exalt themselves, and
the passive rest of us who do what we’re told and try not to make too much trouble.
We have to break that down as our teachings tell us it is not the right pattern. We have
a lot of work to do to absorb it within our bones, to make it an integral part of our
functioning; it will take generations to do that. Our core activities rest upon the fact that
we do not have any leader or guru who tells us what the words mean, but rather we rely on
the power of consultation and understanding in order to develop a deeper vision of what the
Creative Word is about. This is quite different from the elected Assemblies with their
decision-making powers in the realm of action, and the appointed Counselors and their
helpers to provide advice, encouragement and counsel.
Secondly, the core activities are a means of training us in the vital aspects of Bahá’í life. As
we participate in the core activities we realize that what we are doing is paying homage to the
concept that humans need spiritual food as well as material food. We are underlining the
supremacy of the Creative Word for understanding and devotion. By the very act of our
participating in core activities, we are affirming that the Creative Word is supreme. We are
recognizing the legitimacy of individual understanding. If the study circle goes well, each
individual opinion is given a legitimate degree of respect. We don’t have people saying, “Oh,
that’s stupid. You don’t know what you’re talking about,” or anything like that. We emphasize
the legitimacy of the sincere expression of personal understanding. Through the mechanics
of the operation of the core activities we don’t have authoritative individuals who acquire a
following; people don’t hang on every word and say, “Well, I believe that to be true because I
heard something he said and therefore it must be right.” We don’t have any of that. Rather,
the Word is the authority. It gives us experience in consultation and in forming a sense of
community in the study circle, which is generalizable then to the broader community.

Probably most important of all, the core activities are designed to inculcate in us a culture of
learning. That culture of learning is fundamental to our religion because we are a religion of
change. The central body of our Cause, the Universal House of Justice, is an institution
committed to change, charged with the duty of change by virtue of the statements in the Will
and Testament of ‘Abdu’l-Bahá, so intrinsically we are a religion of dynamic change rather
than seeking a static ideal condition. That philosophy of change permeates all aspects of our
religion, and change implies an attitude of learning. If you believe you are learning, then you
are committed to continually changing and improving and developing, which is fundamental to
our religion.

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Finally, there are, as in any other venture, certain hazards. They don’t upset us too much, but
there are certain hazards that we face in launching upon core activities and embarking on this
new phase in the development of Bahá’í communities. One of these hazards is the
extremism of zealots. We do have zealots, people who say, “If you’re not going to engage in
the core activities, you’re highly suspect, perhaps something like a Covenant-breaker
because you’re disobedient to the Cause.”

Now, we can calm everybody down, by referring to the message sent by the Universal House
of Justice on 28 December 2005 addressed to the National Spiritual Assemblies. It makes
the point that if you don’t want to participate in the core activities, it’s okay; you’re not being
disobedient to the Cause. If your orientation is that you want to do proclamation and that’s all
you want to do, God bless you. We need proclamation. If your orientation is you want to
write beautiful poetry which will undoubtedly express Bahá’í values, go for it; we need that
and it can be a powerful means of attracting people to the Cause. We need the richness and
diversity of Bahá’í life.
What we have to do is overcome the zealotry of people who are really enthused about
this new direction and to re-channel their penchant to pressure other people. If there
is any pressure, it lies in the authority of the text; it is not the zealotry of those who
want to go to extremes.
Another hazard that I noticed is the age-old danger of neglecting the long-term in favour of the
short-term. We’ve been facing this for several decades. It generally expresses itself in the
view that time is so short that we had better stop this long-term development we’re doing, and
concentrate on doing some short-term projects. Therein lies disaster. This is how companies
go bankrupt, they focus only on the short-term and neglect the long-term. We are obviously
not a commercial company, but we are an organization. Any organization must have certain
people who are focusing on the long-term; certain people who are focusing on the short-term
and certain people who are focusing on the middle-term.
It cannot be denied that time is short. The world is going to pieces. We do need believers to
work very, very hard to help us get the 1500 intensive programs of growth in the Five Year
Plan, but we also need lots of people who are focusing on the long-term needs of the Cause.
We need poor souls who are committing themselves to getting PhD’s because we will need a
certain number of PhD’s to order to help us in reaching various strata of society in the future,
to strengthen the Bahá’í community and to help in the protection of the Faith. We need
Bahá’ís to participate in business, and develop commercial enterprises because that will be of
benefit to the stature of the Faith and the efficiency of its administrative functioning; it will
indicate the uniqueness of the Faith, that it doesn’t reject material possessions, and it will
assist in providing much-needed material resources.
So, my point is that the short-term is important to us, but so also is the long-term, and it’s an
expression of zealotry to say, “Forget the long-term; only focus on the short-term.” It is a
confusion between priority and exclusivity. Our priorities are the objectives of the Five Year
Plan, including these 1500 intensive programs of growth, but that’s not exclusivity. We should
maintain the richness of our diversity of Bahá’í expression and activity so that we are
prepared for the distant future – 20, 30, 40, 50 years in the future – to meet the needs of the
Bahá’í community at that time we have to prepare now by addressing the long-term as well as
the short-term. (Peter Khan, Toronto 2nd August 2006)

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Quote 22: No gurus

How does it relate to the core activities? It does so because intrinsic to the core
activities is the Bahá’í attempt to solve a problem which has defied the power of every religion
for the past 6000 years. For 6000 years the followers of religion have tried and failed to
break down the dichotomy between a few hyper-active, over-worked leaders and a
mass of followers who are required to be passive, to follow orders, to sit there and be
quiet and “Do what you’re told”. This is not what the Bahá’í Faith’s about. The Bahá’í
Faith is about an active community, of people who are actively involved at every level, in
decision making, in creative thinking, in exploring the teachings. No such community has
ever existed in the religious history of humanity and we need to establish it. If we don’t, things
will not work. The Administrative Order will not function. The Bahá’í electoral process will
become ossified unless we solve this problem. If we do solve it, it will take us decades to
attain our objective.

The core activities of the Five Year Plan, with the participatory element, with the
lack of an authoritative guru to dictate the consultation of a study circle, represents a
major commitment on the part of the Faith to break down the false dichotomy between
the hyper-active leader and the hyper-passive congregation. And I think it is important
that Bahá’ís of a scholarly orientation contribute to this, if for no other reason than it will result
in a vast increase in the man power of the Faith as a matrix from which will come the future
scholars and the future scholarly endeavors. It is therefore a matter not only of the needs of
the Cause; it is also a matter of basic self-interest. Those of us who are interested in the
scholarly pursuits of the Faith, out of a matter of self-interest, our adherence, our support of
the core activities of the Faith will produce the future generation of scholars, the new
generation of intellectual activity, of fertility, of creative thought and innovation which will make
the Bahá’í community alive, dynamic, full of energy and fresh thinking and contribute to the
richness of the Cause. (Peter Khan, San Francisco, ABS, 13 August 2006)

Quote 23 Both Long-term and short-term actions needed

Beyond that anybody who has experience in enterprises – whether they are business
enterprises, organizations of various kinds, industrial activities or anything like that – anyone
with experience in that knows that exclusive focus on the short-term needs is the way to
doom. Any enterprise, be it a Bahá’í administrative enterprise or otherwise, that focuses only
on the short-term is doomed to be storing up trouble for itself in the future. We have to, with
intelligent minds, devote priority to the short-term but not to neglect the long-term. Otherwise
we will find ourselves, in a few years’ time, lacking the resources to meet the emergent needs
of the Faith in years to come. Over the several decades of my Bahá’í activities – it extends
now to about five decades.
I have noticed believers who had become so obsessed with the short term, in terms of
their service to the needs of the Faith, that they neglected the long-term in their personal
development. As a result they found that after about ten years they were unemployable. They
could not serve the Faith, they didn’t have the skills, they didn’t have the long term

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development, they didn’t have the orientation.

All they could do is to continue to play the theme they had been playing which was
applicable ten years ago and which was obsolete now. So focus on the long term as well as
the short term is very crucial.
(Peter Khan, San Francisco, ABS, 13 August 2006)

Quote 24 The Institute Process a temporary tool and not a goal

In 1940, Shoghi Effendi was asked about the degree of receptivity in the developed
world, such as New Zealand, Australia, Europe, and North America etc. He said 2% of the
population. This was back in 1940, it is now 62 years later – we have experienced wars,
commotion, conflict and suffering and it is very clear from the letters of Shoghi Effendi that
sufferings and setbacks increase humanity’s receptivity to the Cause. In fact, when he talks
about the teaching work, he envisages a day in the future when there will be
mass
conversion, a sudden, one thousandfold increase in the numerical strength of the Bahá’í
community [see Shoghi Effendi, Citadel of Faith, p. 117].
That day is remote and distant, and we haven’t yet reached that stage. We are at
the
beginning of the second stage, moving from individual conversion to entry by troops – but we
haven’t reached it here. The primary aim of the Five Year Plan and Four Year Plan was entry
by troops. These training institutes, study circles, devotional meetings and children’s classes
– whatever we are doing – is for one purpose alone, and that is to promote the process of
entry by troops. These things are not ends in themselves. They are instruments, means to
attain our end, which is entry by troops. We are way behind...please forgive me for saying
these things.
(Ali Nakhjavani, 11-12 October 2002)

Quote 24: Adaptability of institutions

Such is the immutability of His revealed Word. Such is the elasticity which
characterises the functions of His appointed ministers. The first preserves the identity of His
Faith, and guards the integrity of His law. The second enables it, even as a living organism, to
expand and adapt itself to the needs and requirements of an ever-changing society. (Shoghi
Effendi: World Order of Baha'u'llah, p 23)

Quote 25: Avoiding blind imitation

To strive to obtain a more adequate understanding of the significance of Baha'u'llah's

stupendous Revelation must … remain the first obligation and the object of the constant
endeavour of each one of its loyal adherents. (Shoghi Effendi: World Order of Baha'u'llah, p
100)

26 Class consciousness fundamentally contrary to spirit and teachings of the Faith.

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"Regarding the statement made by the Guardian ... concerning the fact that believers can
serve both as teachers and administrators. Shoghi Effendi would approve your Assembly
making this fact known to all the friends. For although it is essential for the believers to
maintain always a clear distinction between teaching and administrative duties and functions,
yet they should be careful not to be led to think that these two types of Baha'i activity are
mutually exclusive in their nature and as such cannot be exercised by one and the same
person. As a matter of fact, the friends should be encouraged to serve in both the teaching
and the administrative fields of Baha'i service. But as there are always some who are more
specially gifted along one of these two lines of activity it would seem more desirable that they
should concentrate their efforts in acquiring the full training for that type of work for which they
are best suited by nature. Such a specialization has the advantage of saving time and of
leading to greater efficiency, particularly at this early stage of our development. The great
danger, however, lies in that by so doing the friends may tend to develop a sort of
class consciousness which is fundamentally contrary to both the spirit and actual
teachings of the Faith.
"It is precisely in order to overcome such a danger that the Guardian thinks it advisable
that the friends should be encouraged to serve from time to time in both the teaching and the
administrative spheres of Baha'i work, but only whenever they feel fit to do so."
(Shoghi Effendi: Directives of the Guardian, Page: 71)
26 Ad-minister means to serve
I would specifically remind you that in the text of the said By-Laws which to the outside world
represents the expression of the aspirations, the motives and objects that animate the
collective responsibilities of Bahá’í Fellowship, due emphasis should not be placed only on
the concentrated authority, the rights, the privileges and prerogatives enjoyed by the elected
national representatives of the believers, but that special stress be laid also on their
responsibilities as willing ministers, faithful stewards and loyal trustees to those who have
chosen them. Let it be made clear to every inquiring reader that among the most outstanding
and sacred duties incumbent upon those who have been called upon to initiate, direct and
coordinate the affairs of the Cause, are those that require them to win by every means in their
power the confidence and affection of those whom it is their privilege to serve. Theirs is the
duty to investigate and acquaint themselves with the considered views, the prevailing
sentiments, the personal convictions of those whose welfare it is their solemn obligation to
promote. Theirs is the duty to purge once for all their deliberations and the general conduct of
their affairs from that air of self-contained aloofness, from the suspicion of secrecy, the stifling
atmosphere of dictatorial assertiveness, in short, from every word and deed that might savor
of partiality, self-centeredness and prejudice. Theirs is the duty, while retaining the sacred
and exclusive right of final decision in their hands, to invite discussion, provide information,
ventilate grievances, welcome advice from even the most humble and insignificant members
of the Bahá’í family, expose their motives, set forth their plans, justify their actions, revise if
necessary their verdict, foster the spirit of individual initiative and enterprise, and fortify the
sense of interdependence and co-partnership, of understanding and mutual confidence
between them on one hand and all local Assemblies and individual believers on the other.
(Shoghi Effendi, Principles of baha’i Administration, pp97-8)

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