Three years of the Five Year Plan have passed. The processes set in motion in the Four Year Plan, strengthened through special attention to the Bahá’í education of children during the Twelve Month Plan, and followed up unflaggingly during these past years, are now fulfilling the high hopes with which they were launched. In every part of the world the three participants in the Plan—the individual, the community and the institutions—each playing a distinctive role, are reinforcing one another’s actions. The core activities of study circles, children’s classes and devotional meetings have become essential aspects and mutually enhancing achievements lending greater vigor and success to all the other elements of Bahá’í community life. Human resources are being augmented, and the Local Spiritual Assemblies are responding to the fresh demands of this rising vitality.
The capacity built for the Bahá’í education of children throughout the world is extraordinarily impressive. Initial efforts for the spiritual empowerment of junior youth are meeting with success. 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 Plan. Structures for administering intensive growth are already appearing in certain advanced clusters. National Assemblies, while attending to the needs of all the clusters in their countries, have learned the value of concentrating special attention on certain priority clusters that show high promise, encouraging and developing them until the human resources they have raised up through the training institutes enable them to become centers of rapid, sustained growth.
As foreseen, the training institute is proving to be an engine of growth. On assessing the opportunities and needs of their respective communities, the great majority of National Spiritual Assemblies have chosen to adopt the course materials devised by the Ruhi Institute, finding them most responsive to the Plan’s needs. This has had the collateral benefit that the same materials have been translated into many languages and, wherever Bahá’ís travel, they find other friends following the same path and familiar with the same books and methods.
A chaotic international society, torn by conflicting perceptions and interests, is assailed by rising terrorism, lawlessness and corruption, and eroded by economic failure, poverty and disease. In its midst the Bahá’í community is becoming increasingly visible, inspired by a divinely revealed vision, building on solid foundations, growing in strength through the processes that are now in place, and undaunted by seeming setbacks. An example of the capacity of the Bahá’í world to respond to unexpected conditions occurred a year ago, when multiple dangers required the cancellation of the International Bahá’í Convention; the election of the Universal House of Justice was duly held and the Plan went forward without a missed step. Concurrently, despite the disruption and chaos of life in Iraq, it was possible to contact the Bahá’ís in that land and reconstitute their Local Spiritual Assemblies. Now we announce with great joy the election, this Riḍván, of the National Spiritual Assembly of the Bahá’ís of Iraq, restored after more than thirty years of stifling oppression, to take its rightful place in the international Bahá’í community.
What the Divine Plan requires at this stage is for us to continue confidently and dynamically in the present direction, undeterred by storms battering the world of humanity. Be sure that the Blessed Beauty will guide your steps and the Hosts of the Supreme Concourse will reinforce your every effort for the progress of His Faith.
The breakthroughs that have occurred in the Bahá’í world since the beginning of the fifth epoch of the Formative Age have brought us immeasurable joy. The past twelve months have been no exception. The Bahá’í community has continued its systematic advance and now, as it enters the final year of the Five Year Plan, finds itself in a position of remarkable strength—a strength acquired through strenuous, deliberate exertion by the friends everywhere to promote the process of entry by troops.
While inadequate to express the full significance of the developments taking place, the statistics suggest something of the scope of what is being achieved. The human resources of the Faith have steadily multiplied. Altogether, more than 200,000 worldwide have completed Book 1 of the Ruhi Institute, and many thousands have reached the level where they can effectively act as tutors of the study circles that, with increasing frequency, are held in every part of the globe, over 10,000 at the last count. The number of seekers engaged in the core activities has continued to climb, crossing the 100,000 mark several months ago. Meanwhile, some 150 clusters have developed to the point that intensive programs of growth either have been launched or stand ready to be initiated. There is every indication that this number will be substantially surpassed by the end of the Plan.
In celebrating these achievements, one should acknowledge, equally, the advances in learning that have given rise to them. Intensive institute campaigns, which pay due attention to the practice required, have remained the vehicle for stimulating growth at the cluster level. As the necessary conditions have thus been created, systematic programs for the expansion and consolidation of the Faith have been launched accordingly. A valuable body of knowledge about the nature of intensive programs of growth is accumulating, and certain features of these endeavors are now well understood. Such programs tend to consist of a series of cycles, each of several months’ duration, devoted to planning, expansion, and consolidation. Human resource development proceeds uninterrupted from one cycle to the next, ensuring that the process of expansion not only is sustained but progressively gathers momentum. While undoubtedly many more lessons are still to be garnered, the experience already gained makes it possible to replicate the approach in an ever-increasing number of clusters around the world.
That the victories won have both quantitative and qualitative dimensions is gratifying indeed. At the heart of these accomplishments lies the continual enhancement of the spiritual life of Bahá’í communities everywhere. This new spiritual vitality accounts for the growing participation of people of divers backgrounds in devotional meetings, children’s classes and study circles, which, in many cases, has resulted in their recognition of Bahá’u’lláh as God’s Manifestation for this Day and in their declaration of faith.
New developments have, likewise, taken place at the World Centre. We have decided that the time is propitious to bring into being an International Board of Trustees of Ḥuqúqu’lláh to guide and supervise the work of Regional and National Boards of Trustees of Ḥuqúqu’lláh throughout the world. It will operate in close collaboration with the Chief Trustee, the Hand of the Cause of God Dr. ‘Alí-Muhammad Varqá, and will be able to benefit from his knowledge and counsel in carrying out its duties. The three members now appointed to the International Board of Trustees are Sally Foo, Ramin Khadem, and Grant Kvalheim. Their term of office will be determined at a later date. The members of the Board will not transfer their residence to the Holy Land but will utilize the services of the Office of Ḥuqúqu’lláh at the World Centre in performing their functions.
At all levels and in every direction the Cause is achieving marked progress—from gains in expansion and consolidation at the grassroots to institutional -developments of an international scope. Such encouraging signs of the growing solidarity of the community come at a time when evidences of the decline in society are, alas, all too apparent. No need to review here the features of the breakdown in which a demoralized world is entrapped. Yet it should not be forgotten that it is precisely these circumstances which increase receptivity to the Teachings and create new opportunities for their diffusion.
In our message of 26 November 1999, we referred to a series of global enterprises designed to carry the Bahá’í community through the final years of the first century of the Faith’s Formative Age. Each Plan, we indicated, would focus on the central aim of advancing the process of entry by troops. The first in the series, the current Five Year Plan, will draw to a close in twelve short months, when we will call upon the followers of Bahá’u’lláh to embark on another Plan of five years’ duration. 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 Bahá’í should lose the priceless opportunity afforded by the remaining days of the Plan to reinforce in this way the foundation for the launching next Riḍván of an even more ambitious undertaking. Our most fervent prayers in the Holy Shrines will surround you.
Over the past four and a half years, as the believers throughout the world have striven to pursue the aim of advancing the process of entry by troops, it has become increasingly clear that the close of the present Five Year Plan will mark a decisive moment in the unfoldment of the historical enterprise on which the community of the Greatest Name is embarked. 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.
Our 26 December 1995 message, which focused the Bahá’í world on a path of intense learning about the sustained, rapid growth of the Faith, described in general terms the nature of the work that would have to be undertaken in meeting the challenges ahead. As a first step, Bahá’í communities were urged to systematize their efforts to develop the human resources of the Cause through a network of training institutes. While every national community took measures to create institutional capacity to perform this essential function, it was not until the outset of the Five Year Plan that the significance of a well-conceived program of training became widely appreciated. The introduction of the concept of the cluster made it possible for the friends to think about the accelerated growth of the community on a manageable scale and to conceive of it in terms of two complementary, reinforcing movements: the steady flow of individuals through the sequence of institute courses and the movement of clusters from one stage of development to the next. This image helped the believers to analyze the lessons being learned in the field and to employ a common vocabulary to articulate their findings. Never before have the means for establishing a pattern of activity that places equal emphasis on the twin processes of expansion and consolidation been better understood. Indeed, so consistent has been the experience with intensive programs of growth, implemented on the basis of this understanding in divers clusters, that no cause for equivocation remains. The way forward is clear, and at Riḍván 2006 we will call upon the believers to steel their resolve and to proceed with the full force of their energies on the course that has been so decidedly set.
In presenting to you the features of the coming Five Year Plan, the subject of your deliberations in this conference, we will review the record of recent accomplishments of the Bahá’í world and indicate how current approaches, methods and instruments should be carried to this next stage. What the analysis will make evident is that the wholehearted response of the individual believer, the community and the institutions to the guidance they received five years ago has raised their capacity to new levels. The continued development of this capacity will remain essential to the aim of advancing the process of entry by troops—the focus of the Bahá’í world through the final years of the first century of the Formative Age.
There is little need to describe in detail the achievements of the individual believer, for we have already noted these in our message of 17 January 2003 to the Bahá’ís of the world. In that message we highlighted the growing sense of initiative and resourcefulness, as well as the courage and audacity, that have come to characterize believers everywhere. Qualities such as consecration, zeal, confidence and tenacity attest to the enhanced vitality of their faith. We have also acknowledged the role played by the training institute in evoking the spirit of enterprise underlying the rise in activity observed around the world—the concrete expression of that vitality.
Developments since then have served only to demonstrate further the efficacy of 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. Participants are exposed to a body of knowledge that fosters a set of related habits, attitudes and qualities and are assisted in sharpening certain skills and abilities needed to carry out acts of service. Discussions that revolve around the Creative Word, in the serious and uplifting atmosphere of a study circle, raise the level of consciousness about one’s duties to the Cause and create an awareness of the joy one derives from teaching the Faith and serving its interests. The spiritual context in which specific deeds are addressed endows them with significance. Confidence is patiently built as the friends engage in progressively more complex and demanding acts of service. Yet, above all, it is reliance on God that sustains them in their endeavors. How abundant the accounts of believers who enter the teaching field with trepidation only to find themselves bolstered by confirmations on all sides. Seeing the possibilities and opportunities before them with new eyes, they witness first hand the power of Divine assistance, as they strive to put into practice what they are learning and achieve results far exceeding their expectations. That the spirit of faith born out of intimate contact with the Word of God has such an effect on souls is by no means a new phenomenon. What is heartening is that the institute process is helping such large numbers experience the transforming potency of the Faith. To extend this edifying influence to hundreds of thousands more should be the object of intense effort over the next five years.
A discernible outcome of the emphasis on capacity building has been a steady increase in the exercise of individual initiative—initiative that is disciplined by an understanding of the requirements of systematic action in advancing the process of entry by troops. Endeavors are pursued in a humble posture of learning within the framework defined by the Plan. As a result, activities that give expression to a diversity of talents become harmonized into one forward movement, and the stagnation caused by endless debate over personal preferences about approach is avoided. Commitment to long-term action grows, putting in context the initiatives undertaken by the believers at any particular moment.
Nowhere has the rise in individual initiative been more clearly demonstrated than in the field of teaching. Whether in the form of firesides or study circles, individual efforts to teach the Faith are indisputably on the increase. Equipped with skills and methods, effective and accessible to all, and encouraged by the response their actions elicit, the believers are entering into closer association with people of many walks of life, engaging them in earnest conversation on themes of spiritual import. With greater and greater spiritual perception, they are able to sense receptivity and recognize thirst for the vivifying waters of Bahá’u’lláh’s message. From among all those they encounter—parents of neighborhood 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. Increased 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.
Most noteworthy in this regard is the spirit of initiative shown by believers who extend the range of their endeavors to assist others also striving to tread a path of service. Having acquired the capacity to serve as tutors of institute courses, they take up the challenge of accompanying participants in their initial attempts to perform acts of service until they, too, are ready to start their own study circles and help others do the same, widening in this way the scope of the institute’s influence and bringing eager souls into contact with the Word of God. This particular aspect of the institute process, which serves to multiply the number of active supporters of the Faith in a self-perpetuating manner, holds much promise, and we hope that its potential will be realized in the coming Plan. “Let him not be content,” are the words of the Guardian referring to every teacher of the Cause, “until he has infused into his spiritual child so deep a longing as to impel him to arise independently, in his turn, and devote his energies to the quickening of other souls, and the upholding of the laws and principles laid down by his newly adopted Faith.”
The enhanced vitality that distinguishes the life of the individual believer is equally evident in Bahá’í community life. The degree to which this vitality manifests itself depends, of course, on the stage of development of the cluster. A cluster in an advanced stage of growth offers far greater insight into what can be achieved than one in an earlier stage, where the friends are still struggling to translate the provisions of the Plan into action. It is to these more advanced clusters, then, that we must look in analyzing the accomplishments of the community, convinced that their experience will be emulated by others as they continue to progress.
On several occasions we have made reference to the coherence that is brought to the process of growth through the establishment of study circles, devotional meetings and children’s classes. The steady multiplication of core activities, propelled by the training institute, creates a sustainable pattern of expansion and consolidation that is at once structured and organic. As seekers join these activities and declare their faith, individual and collective teaching endeavors gather momentum. Through the effort made to ensure that a percentage of the new believers enroll in the institute courses, the pool of human resources required to carry out the work of the Faith swells. When strenuously pursued in a cluster, all of this activity eventually brings about conditions favorable for launching an intensive program of growth.
What a close examination of clusters at this threshold confirms is that the coherence thus achieved extends to various aspects of community life. The study and application of the teachings become a pervasive habit, and the spirit of communal worship generated by devotional meetings begins to permeate the community’s collective endeavors. A graceful integration of the arts into diverse activities enhances the surge of energy that mobilizes the believers. Classes for the spiritual education of children and junior youth serve to strengthen the roots of the Faith in the local population. Even an act of service as simple as visiting the home of a new believer, whether in a village in the Pacific Islands or in a vast metropolitan area like London, reinforces ties of fellowship that bind the members of the community together. 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.
As the spiritual foundations of the community are fortified in this way, 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. Other reports indicate that contributions to the Fund have increased as consciousness of its spiritual significance expands and the need for material means is better understood. Reflection meetings at the cluster level are becoming a forum for the discussion of needs and plans, creating a collective identity and strengthening the collective will. Where such advanced clusters are flourishing, the influence they exert begins to spread beyond their own borders to enrich regional events, such as summer and winter schools.
As in the case of the individual, learning is the hallmark of this phase of the development of the community. You and your auxiliaries are urged to exert every effort in the coming years to ensure that, in cluster after cluster, learning is woven into the fabric of decision-making.
One of your primary concerns will be to strengthen appreciation for systematic action, already heightened by the successes it has brought. To arrive at a unified vision of growth based on a realistic assessment of possibilities and resources, to develop strategies that lend structure to it, to devise and implement plans of action commensurate with capacity, to make necessary adjustments while maintaining continuity, to build on accomplishments—these are some of the requisites of systematization that every community must learn and internalize.
By the same token, desire and willingness to open certain aspects of community life to the wider public should be integrated into a pattern of behavior that attracts souls and confirms them. Much has been achieved in this respect as the friends have adopted new ways of thinking and acting at a collective level. In welcoming large numbers into its embrace, the community is learning to see more readily the latent potentiality in people and to avoid setting artificial barriers for them based on preconceived notions. A nurturing environment is being cultivated in which each individual is encouraged to progress at his or her own pace without the pressure of unreasonable expectations. At the heart of such developments is a growing awareness of the implications of the universality and comprehensiveness of the Faith. Collective action is governed more and more by the principle that Bahá’u’lláh’s message should be given liberally and unconditionally to humanity. Most gratifying are the endeavors being made to reach receptive populations with the teachings of the Faith. As unrelenting social and political forces continue to uproot people from their homelands and sweep them across continents, an uncompromising appreciation for a diversity of backgrounds and for the strength it confers on the whole will prove crucial to the expansion and consolidation of the community.
Perhaps the task that will occupy the attention of you and your auxiliaries above all others is to assist the community in its effort to maintain focus. This ability, slowly acquired through successive Plans, represents one of its most valuable assets, hard won through discipline, commitment and foresight as the friends and their institutions have learned to pursue the single aim of advancing the process of entry by troops. On the one hand, you will find it necessary to discourage the tendency to confuse focus with uniformity or exclusivity. To maintain focus does not imply that special needs and interests are neglected, much less that essential activities are dropped in order to accommodate others. Clearly, there are a host of elements that comprise Bahá’í community life, shaped over the decades, which must be further refined and developed. On the other hand, you will want to take every opportunity to reinforce the disposition to prioritize—one which recognizes that not all activities have the same importance at a given stage of growth, that some must necessarily take precedence over others, that even the most well-intentioned proposals can cause distraction, dissipate energy or impede progress. What should be plainly acknowledged is that the time available for the friends to serve the Faith in every community is not without limits. It is only natural to expect that the preponderating share of this limited resource would be expended in meeting the provisions of the Plan.
None of the accomplishments of the individual or the community could be sustained without the guidance, encouragement and support of the third participant in the Plan—the institutions of the Faith. It is heartening to see to what extent the institutions are promoting individual initiative, channeling energies into the teaching field, underscoring the value of systematic action, fostering the spiritual life of the community and nurturing a welcoming environment. In helping the community to remain focused on the aim of the Plan, they are learning in practical terms what it means to maintain unity of vision among the friends, to put mechanisms in place that facilitate their endeavors and to allocate resources in accordance with priorities wisely set. These priorities include, of course, areas of activity that require the specialized skills of individuals. Worthy of particular mention in this category are the work of external affairs, which National Spiritual Assemblies are following diligently, and ventures of social and economic development, as, for example, undertaken by Bahá’í-inspired organizations. While tending to needs of this kind, the institutions find themselves increasingly capable of directing the thrust of the effort exerted by the generality of the believers towards the prosecution of the central tasks of the Plan.
Encouraging, too, are the determined steps being taken by National Spiritual Assemblies, in collaboration with the Counsellors, to respond to the administrative challenges brought by large-scale growth at the cluster level. Schemes that are emerging tend to call for one or more individuals named by the training institute to coordinate the delivery of courses in the main sequence, as well as programs for children and junior youth. An Area Teaching Committee appointed by the Regional Council, or by the National Assembly itself, is also required to administer other aspects of systematic effort to achieve accelerated expansion and consolidation. Auxiliary Board members work on both fronts to ensure that the two movements which have come to characterize the process of growth proceed unhampered. While these various components are being established in cluster after cluster, there is still much to be learned about the functions each is to perform and about the relationships among them. What is important is that the current degree of flexibility, which allows for the creation of new instruments as needed, not be compromised so that the scheme of coordination represents a response to the demands of growth itself. We count on you and National Assemblies to guide this learning process.
Throughout the Plan, we have watched with the keenest interest the effects of these developments on the functioning of Local Spiritual Assemblies. It gives us pleasure to note that two types of progress are being made in this respect. In those clusters where most of the Local Assemblies have been extremely weak, a growing number are gradually assuming their responsibilities as they learn to guide specific activities of the Plan in the areas under their jurisdiction. At the same time, long-standing Local Spiritual Assemblies are exhibiting signs of added strength as they have come to embrace a vision of systematic growth—this, often following a period of adjustment in which some struggled to understand the new realities being created at the cluster level.
What has brought us particular joy is to see that the process of growth unfolding around the world is gathering momentum in urban centers as well as rural areas. An important step taken in many large cities early in the current Plan was to divide them into sectors. This proved crucial to planning for sustained growth. As communities expand, however, it is not unreasonable to expect that cities will need to be divided into smaller areas—perhaps ultimately into neighborhoods—in each of which the Nineteen Day Feast is conducted. Maintaining a vision of the potential size of future communities is essential for the further development of Local Assemblies. To administer the affairs of communities whose membership will swell into the thousands, and to fulfill their purpose as the “trusted ones of the Merciful among men,” those who serve on Spiritual Assemblies will necessarily undergo intense periods of learning in the years ahead. We intend to monitor the development of Local Spiritual Assemblies closely during the coming Plan and, as the size of the Bahá’í population and other circumstances in a locality demand, authorize a two-stage electoral process on a case-by-case basis, following the pattern developed in Tihrán during the ministry of the Guardian.
Sustained endeavor on the part of the individual, the community and the institutions to accelerate the institute process in a cluster, while contributing to its movement from one stage of development to another through well-proven means, culminates in the launching of an intensive program of growth. Indeed, the most significant advances in learning during the present Plan resulted from efforts in some two hundred clusters to implement such programs. We are convinced that this learning can now be systematically propagated in every continent, and at Riḍván 2006 we will call upon Bahá’ís worldwide to establish, during the next Plan, intensive programs of growth in no less than 1,500 clusters.
As currently conceived, an intensive program of growth is straightforward, simple and effective, but implies a level of exertion that tests the resolve of the friends. Conforming well to the vision we presented five years ago, it employs a few measures that have proven to be indispensable to large-scale expansion and consolidation. It consists of cycles of activity, in general of three months’ duration each, which proceed according to distinct phases of expansion, consolidation, reflection and planning.
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.
Plans being devised for this phase invariably involve the implementation of carefully designed teaching projects and campaigns of home visits and firesides, often through the mobilization of teaching teams. The pattern of expansion that unfolds, however, varies from cluster to cluster. Where the population has traditionally shown a high degree of receptivity to the Faith, a rapid influx of new believers is to be expected. In one cluster of this kind, for example, the goal of enrolling fifty souls over a three-week period in a locality was surpassed by the second day, and the team wisely decided to end the expansion phase in anticipation of activities related to consolidation. One of the primary objectives of this next 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. Those not participating in study circles are nurtured through a series of home visits, and all are invited to devotional meetings, to the celebration of the Nineteen Day Feast and to Holy Day observances and are gradually introduced to the patterns of community life. Not infrequently, the consolidation phase gives rise to further enrollments as the family members and friends of new declarants accept the Faith.
In other clusters, enrollments during the expansion phase may not be high, especially in the first few cycles, and the goal is to augment the number of those willing to participate in core activities. This, then, defines the nature of the consolidation phase, which largely involves nurturing the interest of seekers and accompanying them in their spiritual search until they are confirmed in their faith. To the extent that these measures are vigorously followed, this phase can generate a considerable number of enrollments. It should be noted, however, that as learning advances and experience is gained, the ability not only to teach responsive souls, but also to identify segments of the general population with heightened receptivity, develops, and the totality of new believers increases from cycle to cycle.
Whatever the nature of the cluster, it is imperative to pay close attention to children and junior youth everywhere. Concern for the moral and spiritual education of young people is asserting itself forcefully on the consciousness of humanity, and no attempt at community building can afford to ignore it. What has become especially apparent during the current Five Year Plan is the efficacy of educational programs aimed at the spiritual empowerment of junior youth. When accompanied for three years through a program that enhances their spiritual perception, and encouraged to enter the main sequence of institute courses at the age of fifteen, they represent a vast reservoir of energy and talent that can be devoted to the advancement of spiritual and material civilization. So impressed are we by the results already achieved, and so compelling is the need, that we will urge all National Assemblies to consider the junior youth groups formed through programs implemented by their training institutes a fourth core activity in its own right and to promote its wide-scale multiplication.
Key to the progress of an intensive program 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. Central to such an analysis is the review of vital statistics that suggest the next set of goals to be adopted. Plans are made that take into account increased capacity in terms of the human resources available at the end of the cycle to perform various tasks, on the one hand, and accumulated knowledge about the receptivity of the population and the dynamics of teaching, on the other. When human resources increase in a manner proportionate to the rise in the overall Bahá’í population from cycle to cycle, it is possible not only to sustain but to accelerate growth.
To meet the ambitious goal of establishing 1,500 such intensive programs, the Bahá’í world will have to draw fully upon the experience gained and capacity built over the past ten years. Following your departure from the Holy Land, you will need to enter into thorough consultation with National Spiritual Assemblies and Regional Councils and together carefully assess conditions in each national community in order to identify the clusters that will receive focused attention and to map out strategic plans.
Implementation of these plans should begin as soon as possible after Riḍván 2006. 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. While capacity at the level of the cluster to sustain growth will remain the most compelling concern in the coming years, the ongoing development of regional and national structures to facilitate the flow of information and resources to and from the field of action cannot be neglected.
Equally important will be the support lent to a cluster through an influx of pioneers. The desire to pioneer arises naturally from deep within the heart of the individual believer as a response to the Divine summons. Whosoever forsakes his or her home for the purpose of teaching the Cause joins the ranks of those noble souls whose achievements down the decades have illumined the annals of Bahá’í pioneering. We cherish the hope that many will be moved to render this meritorious service during the next Plan, whether on the home front or in the international field—an act that, in itself, attracts untold blessings. The institutions, in turn, will have to exercise sound judgment to ensure that such friends are strategically placed. Priority should be given to settling short-term and long-term pioneers in those clusters that are the focus of systematic attention, whether as a means of reinforcing endeavors to lay the groundwork for accelerated growth or stabilizing cycles of activity under way. It is not unreasonable to assume that a concerted effort to build on strength will result in the eventual outflow of pioneers from such clusters to areas destined to become the theatre of future conquests.
Dear Friends: In the weeks and months ahead and over the course of the Plan, you and your auxiliaries will be a constant source of encouragement to the believers as they rise to the challenge being presented to them. We ask that you take every opportunity to convey to them our confidence in their capacity to overcome the obstacles that will inevitably appear in their path. They should not fail to recognize the scope of what they have achieved through the sustaining grace of Bahá’u’lláh over the past decade. In the course of the first four years, they created the institutional capacity throughout the planet to impart spiritual education to growing contingents of believers. Building on this accomplishment, they engaged in a rigorous process of learning that opened before their eyes vistas of great yet attainable possibilities. That the Bahá’í world has succeeded in multiplying the number of devotional meetings sixfold over the past five years, that classes for children and junior youth have increased more than threefold during the same period, that the number of study circles worldwide has surpassed eleven thousand—these provide a measure of the extraordinary strength the believers can draw upon in shouldering the responsibility entrusted to them.
Above all, the friends need to remain ever conscious of the magnitude of the spiritual forces that are at their disposition. They are members of a community “whose world-embracing, continually consolidating activities constitute the one integrating process in a world whose institutions, secular as well as religious, are for the most part dissolving.” Of all the peoples of the world, “they alone can recognize, amidst the welter of a tempestuous age, the Hand of the Divine Redeemer that traces its course and controls its destinies. They alone are aware of the silent growth of that orderly world polity whose fabric they themselves are weaving.” It is their institutions that “will come to be regarded as the hallmark and glory of the age” they have been called upon to establish. The “building process,” to which they are consecrated, is “the one hope of a stricken society.” For, it is “actuated by the generating influence of God’s changeless Purpose, and is evolving within the framework of the Administrative Order of His Faith.” And remind them that they are the illumined souls envisioned by ‘Abdu’l‑Bahá in His prayer: “Heroes are they, O my Lord, lead them to the field of battle. Guides are they, make them to speak out with arguments and proofs. Ministering servants are they, cause them to pass round the cup that brimmeth with the wine of certitude. O my God, make them to be songsters that carol in fair gardens, make them lions that couch in the thickets, whales that plunge in the vasty deep.”
In the coming weeks you will be engaged in consultations on the features of the next Five Year Plan as described in our message dated 27 December 2005 to the Conference of the Continental Boards of Counsellors. We feel that these deliberations will benefit from the following comments regarding the curriculum of the training institute.
When in our message dated 26 December 1995 we underscored the need for a formal program of training, we were aware that certain elements of a curriculum meeting the necessary requirements existed in the materials of the Ruhi Institute. It was our conviction, however, that the accumulated experience at that point did not justify our recommending a specific set of materials to be used by training institutes throughout the world. Therefore, the messages written by us and on our behalf in the early part of the Four Year Plan encouraged National Spiritual Assemblies and the Counsellors to open the way for training institutes to follow whatever curriculum they deemed appropriate. Yet, conscious of the inherent difficulty in creating comprehensive programs, we repeatedly expressed the view that the execution of plans should not await protracted decisions on the question of curriculum and that materials readily available should be used. The availability of such materials was limited worldwide, and National Spiritual Assemblies and institute boards began to adopt the books of the Ruhi Institute as they became aware of them, often through the Counsellors. By the time the Four Year Plan came to a close, it was all too apparent that national communities which had vigorously set out to implement the sequence of courses designed by the Ruhi Institute were far ahead of those who had attempted to develop their own program.
It was the Five Year Plan, however, that served to convince Counsellors, National Assemblies and boards everywhere of the merits of the Ruhi Institute curriculum. The introduction of the seventh book in the Institute’s main sequence at the start of the Plan enabled many to appreciate more the intimate connection between the flow of individuals through a sequence of courses and the movement of clusters from one stage of growth to the next. Indeed, as progress was achieved in hundreds of clusters, it became clear to institutions at all levels that the content and order of the main sequence prepared the friends to carry out those acts of service required by the pattern of growth being established in a cluster. We have, in fact, described the dynamics of this relationship in our message of 27 December 2005.
We have now familiarized ourselves with the Ruhi Institute’s present plans for curriculum development, which increasingly draw on experience worldwide in sustaining large-scale expansion and consolidation. We welcome the decision of the Institute, for example, to move the book currently occupying the fifth position in the sequence to a set of courses branching out from Book 3 for preparing Bahá’í children’s class teachers and to insert in the fifth place a new book for raising up animators of junior youth groups. That the eighth book in the main sequence, initiating a series concerned with the institutional aspects of service to the Cause, will address the all-important question of the Covenant is noted with equal pleasure. With these thoughts in mind, we have reached the conclusion that the books of the Ruhi Institute should constitute the main sequence of courses for institutes everywhere, at least through the final years of the first century of the Formative Age when the Bahá’í community will be focused on advancing the process of entry by troops within the framework for action set forth in our 27 December message.
To select one curriculum to be used by training institutes worldwide for a certain period of time is not to ignore the variety of needs and interests of the friends as they endeavor to better equip themselves to understand and apply the teachings of Bahá’u’lláh. Nor does it in any way diminish the value of the efforts made to develop courses and materials to respond to these needs. It is not intended to suggest, either, that one curriculum should necessarily appeal to everyone. What this decision does imply, however, is that the present demands of the growth of the Faith are such that, for some years to come, training institutes should not attempt to meet all of the needs and interests of the friends.
The institutions of the Faith will continue to respect the wishes of those who, for whatever reason, do not feel inclined to participate in the study of the books of the Ruhi Institute. Those not so disposed should recognize that there are many avenues of service open to them, including, above all, individual teaching which is the paramount duty of every Bahá’í. Local deepening classes and summer and winter schools, which remain an important feature of Bahá’í community life, will provide ample opportunities for them to deepen their knowledge of the teachings. What we ask of such friends, as we have in the past, is that they not allow their personal preferences to hamper in any way the unfoldment of an educational process that has shown the potential to embrace millions of souls from divers backgrounds. Regarding the materials that have been developed in other contexts over the years, and which will continue to emerge, these surely have their proper place in the Bahá’í community. Some, for example, form the basis for deepening classes at the grassroots, while others, with the necessary modifications, can be situated along one of the branches of courses stemming out from the Ruhi Institute’s main sequence.
In this connection, we feel that the subject of branch courses deserves a few words of explanation. In our message dated 9 January 2001 to the Conference of the Continental Boards of Counsellors, we indicated that the main sequence could be likened to the trunk of a tree, which supports other courses branching out from it, each branch addressing some specific area of action. A set of health materials being developed in Africa offers a good illustration of a few features of such courses. Following years of training community health workers in the late 1980s and early 1990s, several Bahá’í agencies decided to elaborate a series of modules aimed at preparing individuals to deal with progressively more complex health issues at the local level. By the time the first module began to be used in its initial form, the institute process had gained in strength, and it became evident that those who had studied Books 1 and 2 of the Ruhi Institute were better prepared to visit members of their extended families and friends and speak on health-related subjects. The design of the modules was modified so that they could constitute a branch after Book 2, which participants study while they continue along in the main sequence. Efforts in this direction have met with definite success. This example illustrates that branch courses are not a disconnected collection of materials randomly placed at various points. Rather, they must emerge out of actual experience and adhere to a certain logic, both internally and in the context of the overall institute program, if they are to be pedagogically sound. Further, the very concept of a branch course suggests that it provides training for an area of service which will interest only some of those who are studying the books of the main sequence. We hope that the development of such courses to address specific needs, defined by action on the ground, will be a natural consequence of the endeavors of burgeoning communities which are avidly striving to translate into reality the teachings of Bahá’u’lláh and to use training materials as a means of systematizing their experience and sharing with increasing numbers the insights they gain.
As the gathering of the Continental Counsellors in the Holy Land draws to a close, we are moved to share with you the feelings of joy, triumph and confidence which have characterized several days of focused deliberation on the present Five Year Plan and on the global enterprise that will succeed it.
The Hand of the Cause of God ‘Alí-Muhammad Varqá opened the conference with a stirring appeal for resolute action, infusing the proceedings with a spirit of unwavering determination. Stories poured forth of the inspiring activities of the friends and the longing and responsiveness of the peoples of the world, conveying assurances that the Faith of Bahá’u’lláh is blossoming more abundantly in all parts of the globe. Persistent questions of how to sustain the process of growth, of how to achieve a balance between expansion and consolidation, that have engaged the Bahá’í community for nearly half a century found clear answers in the experiences shared from diverse clusters on all continents. Accounts of obstacles surmounted, fresh learning acquired, and creative insights discovered made it evident that the Army of Light is prepared to advance towards new horizons.
There can be no doubt that the Plan soon to end marks an upturn in the fortunes of the Faith. We look to the next decade and a half, the final years of the first century of the Formative Age, with great expectations of what will be accomplished. From this vantage point, the Bahá’í world can readily appreciate the significant extent to which the International Teaching Centre provided the impetus so indispensable to blazing the course set over these past few years and can, as well, discern the rich possibilities that its consecrated endeavors portend for the future.
Our message of 27 December addressed to the conference, which has already been transmitted to National Spiritual Assemblies, summarizes the learning about growth to date and delineates the priorities for the next Plan. Careful study of the message by all believers and institutions will be an essential requisite for the upcoming consultations that will take place at every level of the community upon the return home of the Counsellors.
Riḍván 2006 is a moment charged with a spirit of triumph and anticipation. The followers of Bahá’u’lláh everywhere can take rightful pride in the magnitude of their accomplishments during the Five Year Plan now drawing to a close. And towards the future they can look with a confidence that is conferred only on those whose resolve is steeled through experience. The entire Bahá’í world is stirred at contemplating the scope of the five-year enterprise that lies ahead, the depth of consecration it will demand, and the results it is destined to achieve. Our prayers join yours as you turn in gratitude to Bahá’u’lláh for the privilege of witnessing the unfoldment of His purpose for humanity.
In our message of 27 December 2005 to the Counsellors gathered in the Holy Land, transmitted on that same day to all National Spiritual Assemblies, we delineated the features of the Five Year Plan that will stretch from 2006 to 2011. The friends and their institutions were urged to study the message thoroughly, and its content is no doubt well familiar to you. We now call upon each and every one of you to bend your energies towards ensuring that the goal of establishing over the next five years intensive programs of growth in no less than 1,500 clusters worldwide is successfully met. That in the months following the Counsellors’ departure from the World Centre the groundwork for the Plan’s launch was laid so rapidly and systematically in country after country is an indication of the eagerness with which the Bahá’í community is taking up the challenge presented to it. While there is no need for us to elaborate further on the requirements of the Plan here, we feel compelled to offer for your reflection a few comments on the global context in which your individual and collective efforts will be pursued.
More than seventy years ago Shoghi Effendi penned his World Order letters in which he provided a penetrating analysis of the forces operating in the world. With an eloquence that was his alone, he described two great processes that have been set in motion by Bahá’u’lláh’s Revelation, one destructive and the other integrative, both of which are propelling humanity towards the World Order He conceived. We were cautioned by the Guardian not to be “misled by the painful slowness characterizing the unfoldment of the civilization” being laboriously established or to be “deluded by the ephemeral manifestations of returning prosperity which at times appear to be capable of checking the disruptive influence of the chronic ills afflicting the institutions of a decaying age.” No review of the course of events in recent decades can fail to acknowledge the gathering momentum of the processes he analyzed then with such precision.
One need only consider the deepening moral crisis engulfing humanity to appreciate the extent to which the forces of disintegration have rent the fabric of society. Have not the evidences of selfishness, of suspicion, of fear and of fraud, which the Guardian perceived with such clarity, become so widespread as to be readily apparent to even the casual observer? Does not the threat of terrorism of which he spoke loom so large on the international scene as to preoccupy the minds of young and old alike in every corner of the globe? Have not the unquenchable thirst for, and the feverish pursuit after, earthly vanities, riches and pleasures so consolidated their power and influence as to assume authority over such human values as happiness, fidelity and love? Have not the weakening of family solidarity and the irresponsible attitude towards marriage reached such proportions as to endanger the existence of this fundamental unit of society? “The perversion of human nature, the degradation of human conduct, the corruption and dissolution of human institutions,” about which Shoghi Effendi forewarned, are sadly revealing themselves “in their worst and most revolting aspects.”
The Guardian lays the greatest share of the blame for humanity’s moral downfall on the decline of religion as a social force. “Should the lamp of religion be obscured,” he draws our attention to the words of Bahá’u’lláh, “chaos and confusion will ensue, and the lights of fairness, of justice, of tranquility and peace cease to shine.” The decades that followed the writing of his letters have seen not only a continued deterioration in the ability of religion to exercise moral influence, but also the betrayal of the masses through the unseemly conduct of religious institutions. Attempts at reinvigorating it have only given rise to a fanaticism that, if left unchecked, could destroy the foundation of civilized relationships among people. The persecution of the Bahá’ís in Iran, recently intensified, is ample evidence alone of the determination of the forces of darkness to quench the flame of faith wherever it burns brightly. Though confident in the ultimate triumph of the Cause, we dare not forget the warning of the Guardian that the Faith will have to contend with enemies more powerful and more insidious than those who have afflicted it in the past.
There is no need to comment extensively on the impotence of statesmanship, another theme treated so masterfully by the Guardian in his World Order letters. The widening economic divide between the rich and the poor, the persistence of age-old animosities among nations, the swelling numbers of the displaced, the extraordinary rise in organized crime and violence, the pervasive sense of insecurity, the breakdown of basic services in so many regions, the indiscriminate exploitation of natural resources—these are but a few of the signs of the inability of world leaders to devise viable schemes to alleviate humanity’s ills. This is not to say that sincere efforts have not been exerted, in fact, have not multiplied decade after decade. Yet these efforts, no matter how ingenious, fall well short of removing “the root cause of the evil that has so rudely upset the equilibrium of present-day society.” “Not even,” the Guardian asserted, “would the very act of devising the machinery required for the political and economic unification of the world…provide in itself the antidote against the poison that is steadily undermining the vigor of organized peoples and nations.” “What else,” he confidently affirmed, “but the unreserved acceptance of the Divine Program” enunciated by Bahá’u’lláh, “embodying in its essentials God’s divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of withstanding the forces of internal disintegration which, if unchecked, must needs continue to eat into the vitals of a despairing society.”
Penetrating, indeed, is Shoghi Effendi’s depiction of the process of disintegration accelerating in the world. Equally striking is the accuracy with which he analyzed the forces associated with the process of integration. He spoke of a “gradual diffusion of the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society” as an indirect manifestation of Bahá’u’lláh’s conception of the principle of the oneness of humankind. This spirit of solidarity has continued to spread over the decades, and today its effect is apparent in a range of developments, from the rejection of deeply ingrained racial prejudices to the dawning consciousness of world citizenship, from heightened environmental awareness to collaborative efforts in the promotion of public health, from the concern for human rights to the systematic pursuit of universal education, from the establishment of interfaith activities to the efflorescence of hundreds of thousands of local, national and international organizations engaged in some form of social action.
Yet for the followers of Bahá’u’lláh the most significant developments in the process of integration are those directly related to the Faith, many of which were nurtured by the Guardian himself and which have advanced tremendously since their modest beginnings. From the small nucleus of believers to whom he imparted his first teaching plans has grown a worldwide community with a presence in thousands of localities, each following a well-established pattern of activity that embodies the Faith’s principles and aspirations. Upon the foundation of the Administrative Order he so painstakingly laid during the early decades of his ministry has been raised a large, closely knit network of National and Local Spiritual Assemblies diligently administering the affairs of the Cause in more than one hundred and eighty countries. From the first contingents of Auxiliary Board members for the Protection and Propagation of the Faith brought into being by him has arisen a legion of nearly one thousand stalwart workers serving in the field under the direction of eighty-one Counsellors ably guided by the International Teaching Centre. The evolution of the World Administrative Center of the Faith, within the precincts of its World Spiritual Center, a process to which the Guardian consecrated so much energy, has crossed a crucial threshold with the occupation by the Universal House of Justice of its Seat on Mount Carmel and the subsequent completion of the International Teaching Centre Building and the Centre for the Study of the Texts. The Institution of Ḥuqúqu’lláh has steadily progressed under the stewardship of the Hand of the Cause of God Dr. ‘Alí-Muhammad Varqá, appointed Trustee by Shoghi Effendi fifty years ago, culminating in the establishment in 2005 of an international board designed to promote the continued widespread application of this mighty law, a source of inestimable blessings for all humanity. The efforts of the Guardian to raise the profile of the Faith in international circles have developed into an extensive external affairs system, capable of both defending the interests of the Faith and proclaiming its universal message. The respect the Faith enjoys in international fora, whenever its representatives speak, is a most noteworthy accomplishment. The loyalty and devotion that the members of a community reflecting the diversity of the entire human race evince towards the Covenant of Bahá’u’lláh constitute a storehouse of strength the like of which no other organized group can claim.
The Guardian foresaw that, in succeeding epochs of the Formative Age, the Universal House of Justice would launch a series of worldwide enterprises which would “symbolize the unity and coordinate and unify the activities” of National Spiritual Assemblies. Over the course of three successive epochs now, the Bahá’í community has labored assiduously within the framework of the global Plans issued by the House of Justice and has succeeded in establishing a pattern of Bahá’í life that promotes the spiritual development of the individual and channels the collective energies of its members towards the spiritual revival of society. It has acquired the capacity to reach large numbers of receptive souls with the message, to confirm them, and to deepen their understanding of the essentials of the Faith they have embraced. It has learned to translate the principle of consultation enunciated by its Founder into an effective tool for collective decision-making and to educate its members in its use. It has devised programs for the spiritual and moral education of its younger members and has extended them not only to its own children and junior youth but also to those of the wider community. With the pool of talent at its disposition, it has created a rich body of literature which includes volumes in scores of languages that address both its own needs and the interest of the general public. It has become increasingly involved in the affairs of society at large, undertaking a host of projects of social and economic development. Particularly since the opening of the fifth epoch in 2001, it has made significant strides in multiplying its human resources through a program of training that reaches the grassroots of the community and has discovered methods and instruments for establishing a sustainable pattern of growth.
It is in the context of the interplay of the forces described here that the imperative of advancing the process of entry by troops must be viewed. The Five Year Plan now opening requires that you concentrate your energies on this process and ensure that the two complementary movements at its heart are accelerated. This should be your dominant concern. As your efforts bear fruit and the dynamics of growth reach a new level of complexity, there will be challenges and opportunities for the World Centre itself to address in the coming five years in fields such as external affairs, social and economic development, administration, and the application of Bahá’í law. The growth of the community has already necessitated that new arrangements be put in place to double the number of pilgrims to four hundred in each group beginning in October 2007. There are several other projects that will also have to be pursued. Among these are the further development of the gardens surrounding the Shrine of Bahá’u’lláh, as well as the Riḍván Garden and Mazra‘ih; the restoration of the International Archives Building; structural repairs to the Shrine of the Báb, the full extent of which are not yet clear; and the construction of the House of Worship in Chile as envisioned by the Guardian, the last of the continental Mashriqu’l-Adhkárs. As these endeavors advance, we will call on you from time to time for assistance, both in the form of financial support and specialized talents, mindful that the resources of the Faith should, to the greatest measure possible, be channeled to the requirements of the Plan.
Dear friends: That the forces of disintegration are gaining in range and power cannot be ignored. It is equally clear that the community of the Greatest Name has been guided from strength to strength by the Hand of Providence and must now increase in size and augment its resources. The course set by the Five Year Plan is straightforward. How can those of us aware of the plight of humanity, and conscious of the direction in which history is unfolding, not arise to the fullest of our capacity and dedicate ourselves to its aim? Do not the words of the Guardian that “the stage is set” hold as true for us today as they did when he wrote them during the first Seven Year Plan? Let his words ring in your ears: “There is no time to lose.” “There is no room left for vacillation.” “Such an opportunity is irreplaceable.” “To try, to persevere, is to insure ultimate and complete victory.” Be assured of our continued prayers at the Sacred Threshold for your guidance and protection.