Understanding of Bahai Writings as the source of motivation

Advancement of understanding being the aim the education process, not just passing on the information

Appreciating the whole of institute, and how well-throughout it is but also simple, focus on the word of God, development of capacity.

Helping us appreciate the bigger context of our efforts which is the movement of populations towards Baha'u'llah's vision

Helped us appreciate the idea of capability as a set of interconnected attributes, and the analogy of constellations

Helpful to read it through the lens of a coordinator who is supporting educators advance their understanding of these topics.

Bayan and Navah

• Have occasionally drawn upon it

• But concepts have been used before, about path of service, two fold purpose

• Some ideas in it could be used more, about vision of Bahaullah, Word of God

• Have used sections of Book 2

Arrun and Nouri

• Used the section? Drawn on it in preparing for tutoring, once when someone had a question indoctrination

• At times we don't specifically talk about Baha'u'llah vision but

Kian and Shoghi

• Used the section? In preparation for the study circle

• Once studied it with a parent in sharing about main sequence

• Ideas in the section have been used, for instance proselytisation, two fold purpose,

• Have used sections of Book 2

Ashwin and Michelle

• Drawn on the ideas in various conversation, like in talking with youth and two fold purpose

• Also the idea of Bahaullah and his mission that are explored before a study circle

• A participant was wondering where are the Christian quotes in the Book 1

Delia, Martha and Shayda

• Have used it in the first few sessions, accomapnied by some visuals, for instance to demonstrate the idea of path

• The idea of path of service has been explored

• Two fold moral purpose less frequently

• Have also read this at the start of a study circle

Max and Prakash

• Drawn on the second paragraph to the describe the purpose and who is engaged in it

• Have used the first paragraph in describing the role of a tutor and the environment of a study circle

• And fourth program to clarify where Bahaullah's vision fits and that they are not trying to convert people

• Have read it in preparation for conversations, for instance the second paragraph to demonstrate the diversity of groups engaged in the institute

-make sure participants understand the importance of reading the writings every day.

-Its easy to just read the quotes throughout the unit at face value, but emphasising the importance of reflecting on the qualities brought up. And then applying these to our own lives and our community life.

-"The times in life where I study the writings the least are the times i feel less motivated to serve".

Section 1

-Not giving participants the meaning of words, and instead making them guess the meaning based on the words around them. So they don't focus so much on the meaning of the one word but rather the whole meaning of the quote

-the answer to the first questions and those to come, can be very easy to just fill in. However, we must ensure we do not take these so simply and at face value and rather acknowledge that these are profound Writings.

-Think about application and implication with participants.

Section 2

-How do we explore question 6: Exploring the idea that only God can judge us.

-Q8: Wait until unit 3 to talk about this concept of "the heaven of celestial glory". Its challenging at the start because they may not fully grasp the concept of "closeness to God" at this point.

.The question around it helps clarify any misunderstandings.

-The ideas of confessing and telling small lies to get out of troubles have been brought to light in this section. Based on the quotes we read, they sort of seperate us from our opinions and clear most clarification. It helps us to be more objective, and get our answer from the writings.

-Q3: we all have different opinions on different things. Sometimes what we say is not always true, for example i could say something is brown when it is clearly not.

First Question

• Some participants think being truthful all the time is hard, and it is okay to lie every now and then. For the understanding to advance it took a few sections. The idea of being truthful comes across as something very profound.

• Some often wonder what would one little lie do and it is okay to do it. But then by drawing on the quote about foundation of virtues helped to think about no matter how big or small, we will miss out on the progress of the soul and the foundation of virtues, and it will also impact the way how we manifest other virtues like love and justice.

• It has helped to think about what we do in the work space and how we use the work environment and equipment for non-work purposes, referring to the idea of faithful hand and honesty.

• White lies or small lies to help someone out have been discussed as being okay to help someone or avoid hurting someone's feelings.

• The idea of business not succeeding without lying is also very common, for instance using tricky terms and conditions that are missed by the customers.

• In a study circle with families, the idea of lying was explored alongside the idea of love, and how love only is not enough without being truthful. Or parents themselves may talk bad about others or eat unhealthy food but ask their children to do otherwise which creates a contradiction. Also explored how to create a truthful and honest environment at home, because some kids are scared to share things with their parents because of the potential consequences.

Second Question

• It is often harder to talk about it without referring back to the quote and the context. The conversation because philosophical for no reason.

• Another concept explored is denial, ignoring something, like your own thoughts and feelings.

• Like when someone asks you how are you feeling, and you reply something that is not accurate, is that an example of lying to ourselves and others?

• One example has been "sky is green".

• Book 7 mentions that we need to advance understanding and not reach a clear cut consensus, and tutor should help participants explore examples.

• One common belief is that the higher cast is inherent into how you are born. If someone believes that, and they don't know or understand otherwise, is that an example of lying to yourself, or is it just the belief they have been raised with?

• Another example is saying not having time to study or serve, and sometimes it is true, but sometimes it is because we are spending time on other random things like on social media or procrastinate, and we know that, but still, we believe we don't have time.

• Have explored the idea of a spiritual suitcase, and how in our ongoing journey towards God, we are packing it with more and more prayers and quotes we can draw on, especially in the next world.

• Have talked about memorisation in the context of when we need to remember things to make a decision or act in a certain way, and knowing the quotes helps us inform our thinking and action, it can be a guide and safeguard us in our decision making. Especially knowing songs based on the quotes have been helpful.

• Quotes from unit 1 of Book 1 are also quite practical and they can inform action, even at the level of language, for instance not using the word "hate" or other words.

• Book 7 Unit 2 Section 14 talks about not trivialising memorisation to make it fun or engaging, which may actually take away from the main purpose of memorising and understanding the meaning.

Section 6 - Question 1

• Consciousness has been raised about the idea of estrangement in the context of friendships.

• Some business owners going through Book 1 have benefitted from the book and had helped them to rethink their work environment and their interactions with the colleagues.

• The notion of "you do you" and not bothering each and getting by is common, but then it is fragile, and the connection may break. The absence of a stronger foundation based on quotes is clear. But then it becomes important for us to be able to bring these ideas up in the workplace and share quotes with friends.

• Social media is another environment when the interactions are challenging, especially for young people. Conflict and estrangement is expressed in social media and it gets trickier when we can't even distinguish tone or gestures.

• Another common belief is thinking mainly about oneself, like when we have "beef" with someone, we wouldn't reach out to resolve things, and if I make an effort, I am the weak one.

• The idea of lying to avoid conflict or avoid trouble was challenging, but the participants were assisted to advance their understanding.

Section 6 - Question 2

• The main thing is for the tutor to be well-prepared, know the central ideas, know how to help participants to advance understanding, knowing when to move on and when to go deeper. When the tutor is unclear, then the pace might be subject to distractions

• In one study circle, the group split into two smaller groups, one wanting to go more in-depth into the quotes and the other wanting to go through quicker, but then we emphasised the purpose is not just to read through but to understand and apply what we are learning.

• One thing that has helped the group to go through it quicker and not get stuck is that telling them this won't be the only time you will study this book.

• Another approach has been helping the group to think of practical examples relating to their life, which has reduced the tendency to be superficial and move on.

• Sometimes some in-depth topics and side questions have been discussed during breaks or other free times.

• The exercise of parking lot has been helpful to park topics and refer to them later.

• You would think people would know about the concept of backbiting but it is not that common.

• Sometimes we think if we leave names out of it, it is okay, especially when we think our intentions are pure and we are trying to resolve things.

• It has been interesting to explore where the boundaries of backbiting are.

• Youth often reflect on this in the context of their friendship groups and they have become more mindful of their interactions.

• Would be important to explore how backbiting fits in the context of someone walking a path of service and the study of Writings is advancing our understanding and influencing action.

• Sometimes we have seen backbiting as a formal social bonding and strengthening our friendship through the mutual annoyance we share towards someone else.

• 
  

Section 8 - Question 1

• The question about married couples has helped us think about our friendships, what is the foundation of our friendship, how can we keep each other accountable and avoid backbiting.

• It has helped us reflect on the harm of backbiting, especially in light of the standard set in the quotes and the prevalence of backbiting in society. It has been helpful to think about what it means for backbiting to quench the life of the heart. The quotes have advanced our understanding of the impact of the quotes.

• Animators have also been able to draw on the ideas in Book 1 about backbiting and explored them with their junior youth, through discussions but also drama that helps them to act and reflect on realistic examples and think about more positive alternative approaches to situations.

• We have sometimes not been able to refer back to the content of Book 1 readily in situations when incorporation of quotes would have made sense, and that can be in part because of our level of familiarity with the content of the Book

Section 8 - Question 2

• Dramas have been found helpful to help demonstrate the examples and ideas in a way that can get people participating. Drama helps people to see the real life expression of the examples in the book.

• Sometimes the tangents are allowed but then shortly after participants are referred to the Book

• have discussed the impact of an individualistic society

• Explored whether God potentially knows us better and is the true friend to us?

• Those who have been through the junior youth program or children' classes may explore these questions more easily

• the idea of two fold purpose and how our goals become clearer as we align it with helping others, and realising that they are not really our goals.

• The question of losing sight of our goals if we helped others has helped us think about what are our goals centred on?

• Doing creative exercises will help explore the concepts in the first section, like the act of cleaning the mirror. Having art supplies handy for people to grab things and try things has been helpful.

• Referring to the quotes has been most helpful to overcome mere opinion and understand things in the light of the Writings. When this has not happened the conversation has been prolonged and heated on occasion.

Section 2

• Appreciating that through helping others, you are helping yourself grow spiritually, whereas when focusing on yourself you may not necessarily do that. It is important to know what we mean by helping ourselves.

• Exploring the idea of service and worship, as prayer alone wouldn't have an impact and service without devotions also wouldn't be as effective. Have explored examples where people in a community only prayed and what would be the impact? We have had to explore what prayer brings to our service? Appreciating that in our service we may get challenged, and we rely on prayer to nourish us and help us grow. Appreciating that without prayer we are lacking a source to rely upon. Understanding how the confirmations can flow and how God may act through us. Not taking prayer as a tokenistic thing or for the sake of it. Appreciating how prayer is contributing to our spiritual growth and nurturing certain qualities.

• Enlightenment is achieved through prayer which assists us in our service which is our primary purpose in life.

• Ideally a conversation can take place after the devotional gatherings is to see what inspiration have we received and how can we act upon it.

• When tutoring Book 1, it is important to see how quickly we are linking friends to action and some form of service, seeing themselves on a path, thinking about what groups of people will they be working with it, so the service and prayer aspect are advanced together.

  
  

• Helps with memorisation

• Helps to break down the big quotes

• It helps to understand the quotes in smaller pieces and bits

• It helps us understand the flow of ideas

• It helps to connect to the language more easily in simpler terms but understand the meaning still

• When done individually, it helps with reflection on the quote and thinking more carefully about their meaning

• It helps comprehend the basic meaning of words

• Fill in the blanks also help emphasis certain words and their meaning

Section 4

• Sharing anecdotes from personal experience can be helpful, and they have helped us become clearer in our thinking

• Zooming in on one veil and talking about it practically can be helpful and discussing how do they keep us away from God, and how would prayer contribute to burning to this veil.

• For instance, in the context of a neighbourhood we can think about veils among a particular population in a particular area. For instance, exploring the veils among a group of youth in an area. That way connection is already made to the life of the population and how does prayer impact the life of a population.

• Having identified the veil, we could even identify the prayers that would help us burn away the veil, even create a compilation for prayers we can share with families and friends, youth. This helps immediately connect the idea to something very practical that is connected to the life of a population and not just something that is done at the level of thinking.

• We may also need to clarify what it is meant by prayer in this context, and whether there are certain approaches or traditions or rituals attached to it. Because mean different things to different people from different cultures. Some people don't pray alone or pray in a collective, some may need a picture of figure representing God etc. So, clarifying the notion of prayer as something that brings us closer to God is important.

• It expands the understand of the word state means, as a mode that we are engaged in, as something continues which also creates excitement for unit 3

• It expands the understanding of what it means to pray, and its form, and how the state of prayer is something ongoing and deeper that is informing your actions.

• Explore the concept the concept of state of prayer in the context of progressive revelation, like how in other faiths there was a day dedicated to prayer, and then in Islam we started saying prayers 5 times a day, and now we are talking about a constant state of prayer.

• Have explored what does living in a state of prayer look like, how does this constant glorification of God looked like practically and how we are reflecting attributes God in this process.

• State of prayer does not necessarily mean we are constantly praying, but it could be more about alignment of thoughts and actions, spending our day serving and advancing God's work.

Section 6

• We have often used it as an exercise to understand meaning and have tried to infer meaning from the quotes

• Sometimes we have started to treat them as a vocabulary exercise but then have gone back to the quote to try and understand their place in the quote and what they are trying to imply.

• Just played the song and people have sung along and learnt the quote

How have you used this section to help encourage participants to memorize passages from the Writings?

• some resistance to memorising longer quotes in this section

• breaking it down into smaller bits seemed to help

• images and actions also seem to help, but longer term memory also been a struggle (can memorise in the session but then don't refer to it often and is not retained)

• most of the songs that came from a book 1 from Mt Druitt came from a week long intensive of the text. the culture of arts assisted the learning of the quotes and memorisation in song. then play those songs they made at devotionals they organised in the follow up. -> example of the culture of arts in the local population being tapped into to keep these quotes in mind.

• when purpose of prayer and state of prayer from earlier in the unit was well understood made it easier to motivate participants to memorise these longer quotations. when these concepts not as well understood by section 7, can be more challenging.

Have we seen any examples of participants memorising the two passages in this section? How about the entire Long Obligatory prayer?

• long obligatory memorisation didnt come from one sitting. came in long term. as group of friends this month lets try memorise this one paragraph for example... then this cycle lets try get the first three paragraphs. can start with practicing memorising longer quotes and prayers like section 7 asks us to do, but for something like long obligatory may take more long term commitment with mutual support from friends.

• helping friends with this about what environment is needed to memorise something like the long obligatory prayer. sometimes in everyday life there is too much busyness. in settings like camp for example can be easier to create an environment to memorise longer prayers and quotes together.

• Of the new Obligatory Prayers that were later revealed, the long Obligatory Prayer should be said at those times when one feeleth himself in a prayerful mood. In truth, it hath been revealed in such wise that if it be recited to a rock, that rock would stir and speak forth; and if it be recited to a mountain, that mountain would move and flow. Well is it with the one who reciteth it and fulfilleth God's precepts. Whichever prayer is read will suffice.
  Bahá'u'lláh - The Importance of Obligatory Prayer and Fasting, Section 1, XI

  
  

  Section 8

  
  

  What has been your experience in helping participants to appreciate further the purpose of prayer, particularly in recognising that our goal in praying is to align our will with the Will of God?

• helping participants understand that prayer helps us align our actions with the constructive forces rather than the destructive forces

• How prayer helps us understand God's will better

• Nice to draw on the experiences of the early heroes of the faith

• through prayer things can become clearer

• junior youth text spirit of faith explore the idea of free will. the boat thing lolz. ur the captain of the boat. you control its direction, but sometimes the wind and the waves can push you in different directions regardless of where ur heading.

  
  

  
  

What are some examples we have where we have assisted participants to foster the habit of saying their obligatory prayer?

• During each session, they would start with prayers

• It reminds us not to worship other worldly things

• People get distracted by material things in society, and as a result, see prayer as a more fo a choice. So, to them, prayer is a very foreign concept

• People may question why it is obligatory.

• during some camps (summer initiative) included time for obligatory prayer in the schedule to encourage partiicpants to say it daily during their stay to build habit to take out of camp.

What are some of the misunderstandings about prayer prevalent in your society that the study of the unit helps dispel?

. There are some misconceptions around prayer as a whole. Some people see it as just as something they do weekly at a church, or just because it is a part of their culture.

. It could be useful to make sure there are no assumptions made about why people pray

. Bringing our diversity together into one culture within a devotional gathering. Rather than letting it divide us.

. A huge barrier some people are facing is a loss of culture. They may think the institute is changing their way of praying and worship.

. Be mindful of properly explaining what a devotional is

. When you know someone is not doing well, sending them a prayer could be a nice gesture tolet them know you are thinking about them. This could also lead to further conversation on the concept of prayer

. Explaining how in the Faith we want to embrace other cultures. Being inclusive of different cultural traditions and incorporating them into celebrations/community gatherings, such as children's festivals, etc.

. Obligatory prayer can be seen as "putting yourself in your place", which takes a lot of detachment from self. This is something participants may not be familiar with

• Write a list of people who we wanted to invite, and based on that plan it practically, how we are going to invite them, how would create an environment etc.

• Writing down each practical step for the invitation process. Then we practiced and acted out the conversation with each other.

• The group going through Book 1 Unit 2 then hosted the devotional at the camp in the evening, and paid attention to the points in the exercise of section 11

Two

• Letting the participant's 'fresh joy' that they gain as they begin their journey on the path of service through Book 1 to motivate them and remove barriers in sharing prayers with friends and families in the neighborhood.

• In Elizabeth, everyone generally shares a belief in God so there is an openness to visiting and sharing prayers with one another.

• Challenge might be - it could feel uncomfortable or uneasy to share a prayer, especially if they're not from a more religious or familiar background with prayers.

Three

• Practice of one-on-one sharing 'builds up the practice or confidence' of eventually hosting larger devotional meetings.

• Participants starting with helping already existing spaces e.g. devotional space in JY group or children's class to build their confidence.

4. How are efforts progressing in your village or neighborhood to assist participants in Book 1 in sharing prayers with individuals and families?

• Elizabeth:

• Mansfield: No Book 1s yet

• Camden: There have been some attempts by families but has not been regular, but there is desire for it to have it as a regular community space

5. How would you describe the devotional character of your community?

• Elizabeth: Individual devotional character is not strong, prayers are offered in the context of Mosque or church, religious families pray in congregation and do not seek God on regular occasions, they do mostly when there is a need. Kids don't really have the habit of seeking God.

  The character is growing. There are opportunities to share more prayers, like when someone is sick or in visiting families.

• Mansfield: Many people go to mosque or church, the idea of prayer is not foreign and there is some habit of it. For some prayer is deeply integrated into the culture.

• Camden:

• Manya: What does it mean "these dynamics that shape to our relationships as we walk the path together, that steel our resolve and augment our capacity individually and collectively"? How can we impart this to our participants? And why is it important when it's already covered in the first unit?

  • Adyan: It's not the amount of knowledge one has, its the spirit and culture that tutor's can build - connected to passage in TI: Attaining A Higher Level of Functioning about that transformation isn't caused by the number of study circles...

  • Dariush: Our connection with The Divine and drawing on the enkindlement and "supreme emotion" one feels

  • Adyan: It makes us appreciate the aims of Book 1 and the power of the Revelation when one develops the habit of drawing on Them.

  • Manya: Only those that have acted on the "doing" aspect of Bk 7 Unit 1, may only come to appreciate the "being" aspect of their service.

• Mark: In Book 2 in where it helps us reflect on the effectiveness of our conversations in which we can draw upon even within the study circles, not only the concepts shared but the habits and attitudes

• Sarah: Appreciating that walking on a path of service is done in a "local level", that it refers to a service in a neighbourhood

• Mark: if people come to see and identify the transformation within themselves as they go through the courses, they then will be better able to have convictions around the transformation that occur in a population.

Para 4-6

• Manya: its now explicit that this is not a "spriitualising tool" or for "deepening" but rather a educational tool that helps people serve

• Sarah: its important to call to mind the central concepts - twofold moral purpose, simultaneous engagement in study and action and the strengthening of capabilities

• Jasmine: what sets the institute apart from other training courses, that it's fostering understanding and developing spiritual qualities.

Para 7 - 12

• Jasmine: it's not an easy concept to share in society today, that we should centre our lives on God and His Revelation. But the institute helps you weave this organically and participants from the beginning of their journey have that connection to their creator.

• Manya: the prefactry remarks in Book 1 - helps us appreciate that no matter the context or reason people enter the institute they have a common purpose of realising their higher aspirations

• Omid: not everything needs to be shared. We must remember that what is contained in "A Few Thoughts for a Tutor" doesn't mean we share it with the participants and have expectations that they appreciate the pedagogical principles. We come to further appreciate it as we walk a path of service and are conscious of these concepts and it recognises that the participants also develop these habits, skills and convictions as they too, walk a path of service.

• Thomas: Similar to how the Training Institute were clear on how it was counter-productive to map out the capabillities and attitudes

• Kalinz: we need to be appreciate how this TI differs from other training materials, as participants may also adopt these

• Adyan: in society, people usually adopt training materials as a means to an end, that one might come into the institute thinking its just a training for a set of action, activities or state of being.

• Sarah: Institute is part of a pattern of community life

• Adyan: changing a culture in Bahai communities that you don't re-do books because people feel see it quite mechanically. Even the language the tutors adopt and understanding using "capacity", can help participants appreciate that doing Books aren't prerequisites to doing an activity

• Evonne: what is helpful is as tutors, having a picture in our minds of a path of service, we walk on a path together with the spirit of being and doing.

Para 13-16

• Don't create a system that relies on techniques; it is about participation.

• its purpose is to enhance understanding.

• Manya: During intensives, some camps won't have spaces to enhance the capacities learned in the content. it is the act of service that helps with the learning of content. -Intensives may not provide time to be able to carry out the practical components of the content studied.

• Sometimes it might be okay to think of techniques, as long as it doesn't take away from the content and intent of what is already written and there.

• can link to conversations with the JY and track their understanding of the text.

  • It is the capacity of the animator to realise the confirmation and see how the JY interpret it.

• By the time someone has gone through the main courses of the sequence, they would have experiences on 'how they learn best', through their study of books 3 and 5 and on having taught children's classes and animated JY.

• Thomas: Another aspect is learning how to compromise in ways that the participants can understand the content, even though the technique may not be traditional

• Anisa: for example, animators track their acts of service and language proficiency, and also the things the JY write down. It should also be used for tutors for participants, even though it may be difficult.

Para 17-end

• There are three primary elements in the study: the curriculum, the study circle and the tutor.

• helping each other and being agents of our own learning

• There is flexibility to the courses; each person is responsible for their own progress and capacity building. If we are forcing a pace that the group can't keep up with the content, it can remove some of their ability to have their own learning and develop their understanding.

• the content of Book 7 will develop such an understanding that even in day to day lives it can reinforce our ability to start a study circle.

• Tutors should support and accompany each other in any way, whether it be through the arts or general accompaniment of the study circle. it can be even in reflection spaces.

• the usage of art is an integral part of the system. The tutor from the start should think about how to increase the capacity of the participants and themselves through the art.

• Allowing friends to memorise according to their own possibilities and abilities, don't want to create an environment where people feel embarrassed in-front of others in the study circle

• Outside of our education and the activities of the institute, memorisation isn't commonplace in society. Can be helpful to give participants some practical tools to assist them in their efforts to memorise

• Memorising through song and music has been useful, singing and chanting. Also doing the memorisation alongside an arts and craft activity

• The introductory paragraph in Section 5 is very helpful in the ideas is conveys around memorisation

• Not helpful or beneficial to give memorisation as homework. Rather doing as much as we can in the study circle, no matter how much that is. It is more so around the importance of engraving these ideas on our hearts and minds

• Ensuring that the how and techniques of memorisation doesn't overshadow the why and importance of memorisation in our lives, reading and reflecting on the Writings each day

• After reading the quotations in Section 5, asking the participants what our community would look like if we had all engraved these Writings in our hearts and minds. This has lended itself to deeper motivation for memorisation

• The more participants love the quotations, the more motivated they are to memorise it

• Focusing on the beauty concealed in the Word of God, the force of attraction our hearts feel towards these Words

• Writing the quotations themselves and having it with them at home or in their pocket or bag, this then helps these Writings to guide and influence their actions

• Not about intellectual proficiency and perfection, but about engraving ideas. The effort of trying to memorise has value in of itself, regardless of whether the full quotation is perfectly memorised or not. Can even be a few words or the gist of a quotation

• This capacity to express the Writings in words as close to the original text as possible is further extended and strengthened in the second unit of Book 2

• How long do we spend on memorisation in each section? How to ensure that there is a balance for both those who can memorise more easily and those who can't? Ensuring a good pace of progress and that the participants feel like they are advancing according to their possibilities

• Connects to the habit of reading and reflecting on the Writings daily, which further reinforces the quotations which have been memorised

• Memorisation apps which tutors can set up to assist participants with quotations from Book 1. But this still requires motivation

• Role of camps in fostering habit and culture of memorisation, allow for more meaningful opportunities to engage with the arts. Some participants struggle with English, so can only engage with the concepts through the arts

What commonly held beliefs and ways of thinking and behaving among the participants have these exercises brought to light, and how have they been assisted to align their thoughts with the Writings?

• Question 2 of Section 6: many people respond by bringing up situations amongst people that are comfortable with each other

  • Reminding friends that the words we say as well as how we say it go hand in hand. Can't have one without the other

• Idea of estrangement, very commonplace and normalised especially amongst youth. When you see someone at school outside of school, you don't interact. Both parties contribute to that distance

  • Common notion of being distant from people that 'bring bad vibes' and ruin your peace

  • Reminding the participants of the quotations and the standards that they set for our behaviour, and how a shift is required in our thinking and behaviour

• The impact of the thoughts we have on the way we interact with reality and others

• The scenarios presented in questions 3, 4 and 5 of Section 6 don't align with the Writings, but they are very commonplace. Aligning our actions and thoughts with the Writings requires us to bring ourselves to account every day and read and reflect on the Writings daily

What have we learnt around establishing a reasonable rhythm of progress, whilst avoiding prolonged deliberations or passing over sections quickly and superficially?

• Not rushing if some people really do need to explore some of these ideas more in depth to reflect on the implications it has for their lives

• People interact with and understand content at a different pace

• Not viewing the study circle as the only opportunity and space where these conversations can unfold. When genuine friendships are there, the tutor can spend time outside of the meetings of the study circle to engage in further conversations with the participants. Not being rigid as tutors

• If participants are wanting to rush through, the tutor asking them if they have covered all of the ideas present in the section and pointing out any ideas that require further exploration

• Sometimes going through the questions can be done very quickly without much thought as to the implications on their lives. Ensuring not to belabour points and allowing the exercises to serve their purpose

• Providing time for participants to reflect on the implications of what they have studied on their day-to-day lives, individually at the end of a session. And then providing time at the next week for the participants to share their reflections

• Generally people know that these things are right and wrong, but then why aren't people implementing it in their lives? The love for the Word of God needs to be present and strong. Requires both love and the practical means for building a new civilisation, both of which Baha'u'llah has given us

  • As tutors, it is okay to share our own efforts in pursuing our twofold moral purpose, both successes and challenges we've faced. As tutors, we're not a separate breed of humans. Level of humility required.

When going through questions 1, 3 and 4, how have we assisted participants on focusing on certain concepts in the passage rather than seeing them as exercises in vocabulary?

• If we look at "intone" as a concept rather than the definition of a word, we can see it goes beyond the action of speaking but something that brings us closer to God.

• Looking at words at depth helps with the memorisation, which brings about a more heartfelt connection to the verse and participants have an opportunity to internalise it

• It helps the participant appreciate the outward impact of prayer - looking at the imagery that goes along with "scatter"

• Reflecting on the words "intone" and "recite" can connect participants to purpose of memorisation

  
  

Films that demonstrate transformation help us communicate and for us to understand the power and possibility for transformation the institute can have. Helpful for our vision and to be able to articulate what is possible. Can help us have a true conviction that this process will have transformation in a community.

Using concepts from A Few Thoughts for the Tutor in conversations with participants

All participants are open to embracing the vision of Bahá’u’lláh. Not 'watering down' this vision. Being unapologetic with what we're studying.

Conversations before study circle begins

• building vision, but also vision is built through the courses of the institute

• conversations in the lead up about the vision of Bahá’u’lláh

• conversations that respond to the aspirations of the soul we are talking to.

• 4 categories of those coming to study book 1, these conversations, whats necessary, will vary

  • context with which someone enters book 1 is diverse

Often the limiting factor is us, putting barriers up without knowing it

We can't definitively quantify whether or not someone has a vision

Listening carefully to people when we're talking to them, choosing what is appropriate for that soul in that moment. Relying on intuition and experience.

• book 1 + book 2 = intuitive conversations with spiritual perception ✅

• Good to look at the purpose and seeing what it means.

• It's useful to spend enough time on this to help participants see the trajectory in front of them, and return to it at the end of the unit to see whether the group sees the progress they have made, and whether they have "achieved" the purpose.

• for the tutor it's also a way to measure the increase in capacity of the participants

• How to present this in a way that there isn't resistance.

• This might be a space where the vision of the institute, as described in the thoughts for the tutor can be clarified.

• Example of an experience with "Holy Writings" - conversation on going through Hidden Words, and being able to see what they mean in the implication, and not just the immediate meaning. This came back to the fore of the conversation during the study with a friend.

• The Holy Writings provide the moral framework in everything that we do. It elevates the perspective of what is being done.

• If the core team focussed on an area of service is able to place activities in that framework, then there can be a view of growth

• Being and doing - when participants know that it is not theory, and as educators we have to be true to what is being asked of participants.

• Before book 1 starts, it's been useful going through this purpose with participants, in individual conversations. It's a good way to explain things, and help people start the journey with some form of common understanding. It's also a way to explain that it's a skill to focus on understanding Holy Writings.

• The strengthening is also about going through things over and over again, acting, and reflecting on things

• Difference between the institute and other study programme: it introduces a new way of life. As tutors it is our job to introduce this new way of life, and let participants decide what new way of life they want to adopt.

Section 1

Questions to think about

• How have we assisted the participants to appreciate the meaning of the words in the context of the passages without labouring on the meaning of individual words?

• Why is the straightforward approach to studying the Writings presented in Book 1 so helpful for those setting out on a path of service?

• one helpful way is to focus on immediate meaning, and then mention that section 2 will go on implication of the quotes.

• does this mean that we have to be explicit on the what each pairs of sections do?

• The simplicity of the sentences help focus on the straightforward approach.

• The understanding of words through the context is a good way of increasing our capacity to focus on the wider meaning

• As people understand the words in the context of the quote, they area likely to use the quote

• look at the style of Bahá'í writings and make sure that people can help be brought into understanding this

• allow the words to have influence on the hearts.

• a dictionary definition can limit the understanding of the words in their implications

• we're advancing in our understanding at the level of language - the dictionary will not allow the advancement.

• core capacity to explain a spiritual aspect through language - and this is why we want to help understand this. Dictionary reduces that ability to understand the spiritual aspects of a words.

• This is a core capacity throughout the institute - starting with the way children understand words in the children classes

Section 2

Going through it and answering questions. Longer time spent on the questions 9 and 10 - how do we make the link to section 1, and the implications of those quotes.

How to see this excercises as a way of strengthening the habit of studying the writings.

Seeing the pairs of sections together can help align our lives with the framework in front of us.

Meet the participants where they are, and see what they understand from certain concepts - for example "service" is not something they might understand in the same way we do, so we're creating a common understanding and elevating the conversation

What commonly held beliefs and ways of

thinking and behaving among the participants

have these exercises brought to light, and how

have they been assisted to align their thoughts

with the Writings?

• too few people do good things to make a difference. this brings a lot of conversations.

• being able to show good examples of improvement at the local level - not focussing on the entire world, but on a neighbourhood.

• go back to the exercise 1, to see good actions can contribute to the betterment of the world.

• have each participant see themselves as an agent of change.

• a common source of discussion is telling a small lie and how to do we bring a greater understanding of the importance of truthfulness.

• think of alternative course of action to lying, and look at truthfulness in the context of the other virtues

• Draw analogies to a state of meditation or consciousness or flow.

• Creating a elevated environment for prayer.

• Total submission and reliance on God

• Living in faithfulness and without doubt or fear

• State of prayer in our actions and through service

• Five steps of prayer were discussed in this section

• Changing the perception of prayer from just a ritual to a dynamic process

• Constantly aware of the presence of the Divine and it's availability to assist you.

• The mysterious forces at play when living in a state of prayer bring confirmations.

Section 3:

• Developing the capacity to truly pray

• catering the tutoring of the exercise to the participants

• constantly bringing the writings to mind - there are many ways to learn and the education

• The words chosen by Shoghi Effendi - focusing on the development of language

• JY text using 'we' to align ourselves with the meaning - link of comprehension and language proficiency

• Transformation comes from understanding and comprehension

• Role of the tutor is to advance the participant understanding and utalising their own spiritual perception for gauge the participants progress

• Meditaiton - distinct from prayer. Inidivdual began to imagine themselves in the tent of Baha'u'llah with prayer being uttered to them.

Section 4

• Respoonses to question two relate back to section 1 of the book.

• For youth, the addiction to tech seems to be on their mind.

• Addressing the higher and lower nature, the lower nature are all the aspects that link us to the animal kingdom.

• Can guilt be a veil and unworthiness, what is it's link to the insistent self?

• The biggest veil is a lack of knowledge

• Connects us to our twofold moral purpose. Prayer and burning the veils can assist us in walking the path of service.

• The first four sections was not in the original book 1 which is helpful to highlight that prayer should not be in isolation but rather connected to service.

• 
  

Section 1

• Question 5

  • Encouraging the participant to align their understanding with the messages from the quotations - referencing the contradictions

  • Pointing out the individualism aspect of the statements and highlighting the generality of the statements

  • Balance between the two-fold moral purpose - individual and collective

  • Turning back to the message of the first and second quote

  • In reference to the example of Abdu'l-Baha - abandoning the insistent self and ego

  • "First you should take care of yourself before others." - striving towards the example of Abdu'l-Baha, however, acknowledging the difficulty

  • Recent JY grads can understand the notions as positive and negative forces, how well-being in society is superficial in nature

  • Focusing on the self can be presented as a way to protect others from our own actions, instead of having accountability

Section 2

• In reference to the final paragraph, we are spiritual beings - why do we need to pray?

• The pure heart was pure to begin with, and cleaning it through prayer is returning it to its original state

• Connection to acquiring the spiritual virtues - feed through our prayers

• connection to the concept of food for the soul - sustaining us

• All prayers read are to align our will to the Divine Will - focus on pure intention

• Childrens class and prayer are not just for the children but are for the parents too - the concept of prayer and self-transformation within book 1. Domino/transformative effect that prayer has

• The purity of the soul knows no boundaries - we have developed this mindset over time. Thinking about the purity and nobility of a child. Overcoming this can connect us

• Discussion surrounding the concept of original sin (babies are born with sin, from Adam and Eve) - does not align with the message of the previous quotations

• Prayer is only for asking God to fix things - however, we are praying for God's aid

• Prayer is also physical - link to Jesus healing the soul versus the physical body

• Interplay of inner peace through prayer on the physical body - Prayer is more than something of religion or for the soul, but also for the physical body

• "rich" material wealth is not connected to spiritual wealth

• The Institute builds on these concepts throughout the materials - understanding grows and the importance is laying a solid foundation for the concepts within the section. In camp setting utalisng the informal conversations

• There are numerous convictions with general society - practice and service can help establish concepts

• How does an individuals understanding of these concepts grow and develop when raised through PSEC and JYSEP

• So far in the unit, the content has covered the "what" and "how" of prayers but now participants goes deeper into the "why".

• Fostering an obedience and submission to the Will of God

• Developing this sense of humility before God, that the guidance that comes from prayers aren't "what we want want from God" but rather what God thinks is best for us.

How are we assisting them to memorise?

• Using pictures/drawing

Section 8: What has been your experience in helping participants to appreciate further the purpose of prayer, particularly in recognising that our goal in praying is to align our will with the Will of God?

• Sometimes people feel like if they pray with sincerity and earnestness, that they will get what they want, and it becomes a big test for individuals.

• Magnifies the omnipotence of God, "otherwise God is a genie" and we diminish our understand of God.

• Our test of strength is the acceptance and contentment of outcomes.

• Its the journey through suffering that allows us to grow, which is bounty of God in itself

• Sometimes suffering comes from not aligning with the Will of God (Raza?), e.g. sickness in the family, but the full submission in God can give us strength to persevere

  
  

• What are some examples we have where we have assisted participants to foster the habit of saying their obligatory prayer?

  • Example in New Zealand where friends studying Book 1 during a camp were all encouraged to say the short obligatory prayer at midday

  • How have we approached this Section with participants, particularly those who haven't declared as Baha'i's?

    • Is there merit in at least offering this way of life to everyone and allowing friends to decide if they want to commit to it or not?

  • Helping to nurture habit of individual prayer

  • Being aware of the potency of these obligatory prayers

  • Experience in Kensington with offering Book 1 to youth who have grown up in the educational activities promoted by the institute, and when they read these sections they already value their significance. More so the focus is on how the tutor can assist them to strengthen this habit in their lives

    • One of the mums going from prayer to being such a foreign concept in her life that she didn't grow up with, to after studying Book 1 feeling she can't go to sleep without saying her prayers

  • Connecting back to the purpose of the unit, which is the reinforce the habit of praying regularly

  • The significance of prayer in certain cultures and religions has been lost. Pardeep sharing that in Hindu practice, prayers are constantly being played out loud from speakers in the temple whilst everyone in the town is doing their day to day things, and that people can pray whenever they want; there is no set in stone commitment and obligation

  • In camps, ensuring that there is a designated space and room for private prayer. Without this, it can even be difficult for those who have the habit of saying their obligatory prayer to do it, let alone those who are striving to nurture this habit

• What are some of the misunderstandings about prayer prevalent in your society that the study of the unit helps dispel?

  • The purity given to the prayer and all of the elements connected to the obligatory prayer (ablutions, facing Qiblih)

  • That prayer is just something we do when we need help from God for something in our lives

  • That prayer is something that we only do at a specific place, like a temple for example

  • That prayer is very focused on self and the goals we have, rather than its link to service and others

  • That prayer inspires our actions and helps us stay firm on the path; it doesn't just absolve us from sin

  • That we aren't praying for God's sake and that we're not doing God a favour by praying. One participant asking why God would create us for us to just pray to Him

    • Clarified in Section 3 of the second unit

  • Some participants seeing prayer as meditation

  • Different ways that cultures display respect and reverence during prayers and devotions

    • Notion of respect has been lost, particularly in western cultures. There aren't many ways to display respect

Section 10

• What does it mean to have our thoughts centred on God whilst praying?

  • Focusing on the words of the prayer

  • Having an awareness that these are the words God has given us to converse with Him

  • Thinking about the threshold at the Shrine of Baha'u'llah

  • Thinking about what we are praying for

  • Through prayer, we are briefly entering a higher state of being and consciousness

• Impact of this section on the behaviour and reverence of participants during a camp setting

  • Prior to this section, there would be disruptive behaviours during collective prayers. And throughout the unit, there would be greater reverence and they would also share prayers during collective devotions

• Participants from a Christian background sharing that Jesus has only revealed one prayer, the prayers from the Faith touch their hearts

• Exploring this 'respectful attitude' and how it differs from culture to culture

  • If we were alone, how would we approach saying a prayer that would have the most impact on our soul? Disregarding cultural diversity, displaying respect for the sake of our own progress

• Thomas: Tutored Book 1 in a local camp which was held in the neighbourhood

  • Opportunities for learning in action (field) each day

  • Home visiting people that were aware of the community building activities, but were yet to begin Book 1

• Dahlia: Participants excited to begin hosting a devotional. Went through the exercises.

  • It was difficult to sustain the devotions regularly, because they were maybe too complex and elaborate that they required lots of planning

    • Instead, focusing in on the various ideas presented in Section 11

• Ash: Ensuring that the environment is conducive to prayer and devotions, ensuring that the time after the devotions is welcoming and engaging as well

• 
  

• conversation before hand of explaining the format of the book e.g. "as we are walking this path of service, to know it's based on (one of the sources) the Bahai writings, and this is the foundation for which this path of service is build. purpose of this unit is for us to become familiar with the Writings and to come back to them everyday to come back to this path of service."

• Few thoughts to the tutor book 7- makes it clear how important these quotes are to the whole Ruhi process.

• often this unit is passed over quickly as a foundational thing and more complex things will come soon, but the few thoughts to the tutor made it clear that understanding is a motivator, and understanding the Writings is the greatest of motivators.

• looking at capability of a Holy Writing and drawing usable goodness from it, especially when sitting at a table with people from various backgrounds, they get to get the fruits of the Writings- to consider what the quote is and how it would look in their life. Especially on drawing on the 2-fold moral purpose, we can all agree that we can grow on things that are greater than our own fleeting opinions, so best to be able to learn to understand these quotes ourselves.

• important for us all to be able to learn together, so we need to be able to understand the quotes and articulate ourselves.

Q2. How do we view the connection between the daily study and reflection on the Writings and the efforts on a path of service?

• Path of service can sometimes not be straight forward, challenges and other fun things on the way. Being rooted in the Writings and reflecting, learning the habit of praying keeps you grounded.

• reminds you of your identity. the true sense of identity "I" in "I walk a path of service"

• What is the vision of the foundation of the community building? Built on Baha'u'llah's vision- want everyone to see the vision. These quotes help me to create that vision. So when we invite others on this path, we need to understand the Writings together ' when building a better world, this is what resonates with me".

• To do an art or paint a picture of the 'dailyness' of reading the Writings, importance of it. e.g. a mirror with advertisements etc around it, and Writings there too. Meaningful in this way. Or what's around us we absorb. Boat out in the ocean- constant negative forces around us- Writings bring us back to our path.

Q3. How have we assisted the participants to appreciate the meaning of the words int he context of the passages without labouring on the meaning of individual words?

• based off of your experience

• intro it as a game- we know celestial could mean x/y/z- heaven of celestial glory- what do we think that means together in that context?

• really you're looking for the overall meaning, rather than single word. Don't go so deep- makes section 2 redundant.

• charming approach- explain it may be an unusual beginning, but this is something that we will build on, so let's get this right.

Q4. Why is the straightforward approach to studying the Writings presented in Book 1 so helpful for those setting out on a path of service?

• Creates unity of thought and synergy- not based on own opinions which can be divisive

• makes section 2 redundant.

• ask them what their understanding of the quote is- can leave it at that, because all of us are growing our own understanding.

Q5. What commonly held beliefs and ways of thinking and behaving among the participants have these exercises brought to light? And how have they been assisted to align their thoughts with the Writings?

• helping others and expecting a reward. A lot of people need to have something to want to do a service. Is it a pure and goodly deed? spiritual reward is baked into the system, don't have to look for material rewards.

• just looking at the quote in a way that you apply it in the world assists them to align their thoughts with the Writings.

• At night, there are many things to do, and it helps to schedule them and look forward them. The hidden words is placed right next to the alarm and it is the first thing that is done in the day

• Phone apps have been used which they refresh each day with a new excerpt of Writing.

• There was groupchat where participants would send something each day after the study of Book 1, though the ownership was mainly with the tutor. There was also a group where people would send a voice note of their reflections on the hidden words each day but it did not last long and it fizzled out.

• There needs to be a dedicated time for it, if not, there will never be time for it.

• It needs to be prioritised as its time, rather than doing it when it comes.

• Having the study of the writings as a part of the seminar has been nice with its designated time.

• tutor sending quotes to participants every day

• effort and creativity is required on the part of the tutor

• case study from NZ:

  • At a camp, Every morning a group would start by reading from the hidden word, every evening they'd do the same. Every day at 12 O'Clock they'd all say their obligatory prayer. This continued beyond the camp, participants talked to their teachers to share that at 12 they had to leave to say their obligs. Impacted was noticed by participants and their families as well

• accompaniment from tutor, will look different for different groups

• Challenges:

  • feel like we're imposing

  • because this habit is personal, struggling to learn how to accompany someone to develop these habits.

    • of course you cannot force anyone, but it is up to us to offer and introduce this way of life and then it is up to participants to take it on as much as they wish. New framework for reality

• sharing thoughts from previous weeks study during the study of unit 1. Having conversations where participants are reflection on our lives, can practise applying the writings to our lives together, can connect friends to quotes.

• unit 1 is about building the habit of reading and reflecting on the meaning of the holy writings everyday

  • this becomes our framework for bringing ourselves to account

• At camps, doing practical things to help people build these habits

  • e.g. having a room for prayer

• As time goes on you find a pace to reading the writings that becomes part of your day to day life and feels natural

• When do we introduce the new publication of the sacred writings?

• seeing memorizing quotations and sharing them as capacities that are built throughout the institute

How have we ourselves strengthened our habit of studying the passages from the Sacred Text every day and meditating on their meaning?

• reading prayers

• using the arts to understand the meaning of the prayerx

• Shared the quote about mine rich in gems in the context of a children's festivals

• Talked about pure and goodly deeds ascend, in the context of talking about unity in diversity, teaching children, serving the community and younger generation.

• Also read a prayer from Quran for the departed people through a recent incident. Shared about the coordinator seminar and what we are trying to learn

Slept accidentally

Conversation with a youth

• she was curious about the coordinator seminar. Shared about book 1 and how it is important for our soul. The youth said nice, God will be happy with you.

• The youth was offered to study Book 1 together when she is free, and also support a group of mums to study Book 1

Conversation with a youth

• A follow up conversation after a service project

• Talked about how human heart is connected to the environment

• The youth was asking whether he can be role model for others, and his eagerness was supported.

Conversation with youth

• To trying to engage him back in the weekly devotional

• The youth shared he has been thinking a lot and that has changed his perspective, and he is keen to explore more things in various spaces.

Conversation with youth (virtual visit with a friend in the regional cluster)

• Talked about recent challenges with friendships

• Were able to connect to the conversation to the quote do not be content in showing friendship in words alone, and each friend trying harder and making and effort in difficult situations.

• Talked about love being at the heart of the friendship and how thought of war should be replaced with a thought of war.

• Also talked about how the institute is helping to shape our identity (using the few thoughts for the tutor of Book 7)

• This youth is about to start Book 1

• They also explored the purpose of the book and it not trying to convert people, which helped the youth feel better about committing to the study. Ideas from the a few thoughts for the tutor helped. Also explored various groups of people who may come to Book 1.

Coded Java Script

Visited a parent of the child in the class

• Talked about the concept of prayer

• Shared about the idea of there is no sweeter state than the state of prayer

• Talk about the memorisation of prayers and saying it at home

• Talked about also transition to junior youth

Visit the old junior youth

• Visited a boy who used to be in the program with his sister. Started with catching up in life.

• Talked about school life, and how is in an environment where he is not treated well, and we talked about how human heart is one with the world and

• Talked about the neighbourhood and what it needs - JY explained that there is a certain population that needs to be taken away from this area as they're creating a certain environment in the neighbourhood. We talked about thought of war quote, initial response from JY was we fight back but eventually came around that we need to oppose it by a stronger thought of peace. Sister who used to be a part of the program also supported the conversation.

• Appreciated being able to integrate the quotes naturally in the conversation

• Hospital visit, quotation "Do not be content...", had a conversation related to the idea that no matter where we are we always have friends

• Mark asked a friend favourite quote in book 1, said "truthfulness is the foundation..." Had conversation about truthfulness, bringing oneself to account each day and how strengthening truthfulness helps us understand reality

• Henry went on an adventure and did not get a kebab.

• Soccer in canning

  • Ash fumbled but we still love him

  • Convo with Muslim dad: talked about community, muslim schools, felt like a "family" conversation. Thinking about how to elevate this conversation and share about the community building process

  • using soccer space to invite people to other spaces.

• Monica and Maria:

• Started with prayers, tablet of Ahmad and teaching prayers. Visiting a friend who is hoping to start a devotional. Talked with her and her land-lady, had a long conversation, about many things, life after death, education and lots more. In the conversation quotes were shared from book 1 and then other quotes were also said that just flowed in the conversation

  • Reliance on God when we have conversations is very powerful. We trust in God, we say prayers and then we just go.

  • Sometimes we make excuses for ourselves to not teach, and not have conversations but they're actually just excuses, we need to have courage

• Pardeep and Mong Ling:

  • Went to visit friends who they had previously taught the faith to.

  • Talked about backbiting

  • Talked about how important the spiritual aspect of life is, as well as progressing in our profession and education. Discussed in the conversation about the spiritual foundation a young person should have

  • A lot of time and effort needs to be put in to nurture someone, a friendship etc.

  • Talked with Uber driver

    • about unity

    • shared a quote, talked about "kindly tongue"

    • Talked about the Baha'i Faith

  • Demi:

    • thinking about backbiting and how it is destructive

      
      

• Caught up with friend who is keen to begin Book 1

  • Striving to more closely accompany and converse with friends who are about to enter the institute process

  • Conversation around his perceptions of religion, but he appreciates the Baha'i perspectives of how deeds are more important than words

  • Spoke about prayer, as he's going through some hardships at the moment

Mania:

• Being mindful of what we learnt whilst in the workplace and at Feast

Pardeep and Mong Leng:

• Visited a young Baha'i couple that Pardeep knew, with 10 year old and 2 year old children

• Sharing that we're at a training seminar studying Book 1, and how we're wanting to share and discuss some quotations with you

• Spoke about backbiting

• Shared the quotation they were trying to memorise from Section 2 of unit 2 Book 1. The 10 year old son also read the quotation. Discussed the importance of memorising the quotes

• When we explicitly share that we're visiting for a specific purpose, which in this case is to share and discuss a quotation from Book 1, people prepare for this and it allows for a meaningful conversation to ensue and a spiritual environment to be created. Instead, if we just go without sharing a specific purpose, it can go in all directions and can be difficult for a deeper conversation to unfold

• Importance of giving people time in the conversation to think and reflect and contribute to the exploration, two way conversation, not just us sharing things back to back

Mitra's reflections on tutoring Book 1 with Pardeep:

• Ensuring that understanding has advanced and the Writings are engraved in our hearts and minds after completing a book

• Remembering the incredible privilege and bounty and serving as a tutor for a group of friends, and this inspires us to serve as tutors with greater love and effectiveness and commitment

• Ensuring as tutors that we are intimately aware of the reality and circumstances of the participants

• Ensuring that as tutors we are living up to and manifest, as much as possible, the teachings being conveyed in the institute courses. Being an example to their participants

• Commitment amongst participants rises when they can see the sincerity of the tutor

• Relying on prayer

Sophie:

• Went to Kensington, met up with two mums

• Shared some quotations in the conversation

Jasmine:

• Spoke to some of the mums whose children are attending children's classes

  • Asked how they're bringing prayer into the lives of the families, exploring the effect it's having on the life of their children and family

  • One of the mother's recognising the power of the Word of God in her life as she was growing up, and this has assisted her in nurturing this love in her child

Maria:

• Visited Farah with Monika

• Shared the prayer that they memorised, shared the seminar they've been attending

• Chatted to Miguel too, who isn't a Baha'i

• Visiting Baha'i friends brings them joy to be visited

• She reads the Tablet of Ahmad when facing difficulties

Mark:

• Caught up with his daughter in law, she had many questions about the Faith since she has started Book 1 and was eager to have conversations about it

  • Have been having conversations around devotional meetings as well

• Came over with daughter

• Talked about finding purpose in life outside work

• Dad volunteers for school

• Talked about the classes held at school, why we do them and how they are precious treasures.

• Shared a quote regard man as mine rich in gems

• Talked about how children in the community belong to everyone and everyone is responsible for their education

• The seminar has increased the joy and excitement, which has increased the readiness to share things and the joy to share things with

Conversation with junior youth at the park

• Went to the park, there were about 11 jy there and we hung out with

• In playing sports, the get a bit to excited and competitive

• At one point we had to huddle and talk about the quote "let your heart burn with loving kindness" and explore what kind of atmosphere we want to create at the park and during the game.

• The big game of soccer had a better environment and was more friendly than before, they constantly reminded each other "it is for fun" and they should take it easy.

• We feel grateful for the opportunity to share some quotes and elevate the interactions, it brings joy to our heart.

• We have felt God's support and work

Conversation with the deputy principal of school

• Been trying to learn how can the school be a space for the community to hold certain spaces

• Deputy was keen to have parent workshops for the parents to come together and discuss things

• Explored the idea of service projects but deputy mentioned there is a vetting process for outside programs.

Conversations with parents

• was running the group and class at the park simultaneously

• Managed to talk to a few parents, whose son is in the group

• Talked about the community gathering and potential projects

• Talked to another parent who had done Book 1 ages ago and had enjoyed it, he mentioned he is keen to be out in the community and meet people with her two daughters, he was invited to Monday space of running the class and groups

• There is an increasing feeling of parents of wanting to be together and have their children in an environment where people know each other

Book 1 study circles

• Talked about the state of prayer and how it can carry into our lives

Conversation with jy parent

• talked about a service project

Adyan and Dahlia:

went shoe shopping

visited friend who went to camp and he came out with a lot of fresh ideas around the concepts in book 1. Encountered a lot of tests after camp. Talked about how prayer can be drawn on during difficult times. Shared how "Solaced" plays in his head.

Appreciation of friendship, strength of friendship. Makes conversation more sincere, and wanting whats sincerely best for a friend.

• learning about accompanying people with different paces and strides, different availabilities and readiness to begin serving

Jamal and Henry:

• visiting neighbours talking about prayer, but the people were busy

• visited a family with junior youth, invited to the group Henry is starting

Monica and Maria:

• coffee and chat

• visiting friends and had elevated conversations

• talked about power of prayer

• communities in Tonga

• Tablet of Ahmad is teaching prayer

• closed with Tablet of Ahmad

Sara:

• caught up with child's parent

• Thomas: Tutored Book 1 in a local camp which was held in the neighbourhood

  • Opportunities for learning in action (field) each day

  • Home visiting people that were aware of the community building activities, but were yet to begin Book 1

• Dahlia: Participants excited to begin hosting a devotional. Went through the exercises.

  • It was difficult to sustain the devotions regularly, because they were maybe too complex and elaborate that they required lots of planning

    • Instead, focusing in on the various ideas presented in Section 11

• Ash: Ensuring that the environment is conducive to prayer and devotions, ensuring that the time after the devotions is welcoming and engaging as well

• Maria: Devotionals initiating other activities and service efforts

• Mong Leng: Each devotional focused on different themes, lead to various elevated conversations

• Mark: Viewing devotionals as the seeds of local Houses of Worship, evolving into a pattern of daily worship

• Participants attending devotionals and even hosting a few as they progress through Book 1. Then when they reach Section 11, they are able to contribute to the conversation with more practical experience and insight

• Remembering that there are no formulas in organising and hosting a devotional meeting. Being mindful that we don't develop rituals for this activity

• Adyan: Realisation of the participants that devotional gatherings consist of prayers and is a conversation with God, and how this realisation shifted their behaviours and attitudes during devotional gatherings

• Adyan: Helpful to draw on passages from the Bible that speak on the power of gatherings dedicated to worship

  • Acts 12:5, Matthew 18:20, Acts 16:25

To share a prayer with someone, though seemingly simple, is not always easy for participants. What is being learned in your village or neighborhood about sharing prayers, with friends and families, with young and old, and reflecting on their meaning? If there are not many experiences that are shared, we can explore what obstacles there are in assisting participants to carry out this practice?

• feels like the right opportunity will come up, visits lining up, confirmation

• being direct and sharing the reason for why we're visiting

• Sharing why we're doing what we're doing, e.g. "we're going through a course where we're learning...", "we've been at a seminar where we're learning about..."

• How to organise practical component in a way that builds confidence in participants, learning alongside friends.

  • planning visits with friends who would be open, even if they're not Baha'i or in the institute.

• Elena: sharing the same prayer they've shared before, repeating the same prayer, so they're familiar with concepts and what to talk about. In the experience the first family was a Baha'i family, and the following visits we're with families connected to a children's class. This seemed effective in building confidence.

• children sharing prayers is effective

How does this apparently simple step, as it is undertaken by more and more individuals in a community, lead to the creation of spaces where growing numbers are drawn together for worship and uplifting conversation?

• having conversations with the purpose of sharing prayers opens up new doorways, it becomes natural to create these spaces.

• seems that learning with more focus about this first step of visiting people to share prayers, will lead to devotional character strengthening.

• needs to be linked with culture to have notable impact on a community

  • harnessing collective will, understanding the greater vision

• need to do things "properly"

  • doing things according to guidance

How are efforts progressing in your village or neighborhood to assist participants in Book 1 in sharing prayers with individuals and families?

• attending devotionals from the beginning

• 
  

  • 
    

• What have been the obstacles to doing this:

  • how to make sure it's the initiative of the participants?

    • being a part of a growing nucleus of friends, not separate individual efforts. Role of mutual support

    • Maybe it doesn't need to be just the tutor's responsibility to accompany the participants,

How would you describe the devotional character of your community?

• Melville:

  • ebbs and flows

• Darwin:

  • everyone making effort to come

  • very nice

  • either meet in homes or at beach

• Cockburn

  • afterthought

  • sometimes it's not thought about for periods of time

  • feels low priority

• demi:

  • food

  • growing warmth from devotional meetings

  • sharing quotes/writings that are relevant to our friends

• EV has a plan in his head, but doesnt break down to a weekly template

• SF has got a more detailed plan with a weekly breakdown

• MK writes it in her notebook, she had clarity on what she has to do. As a MS team there is a need to catch up more often

• NH has some form of schedule and journal and calendar, but wouldn't consider it an operational plan

Q3

• N/A because there is no plan

Q4

• The year-long plan has long-term goal, which helps us see the vision for the year, and the operational plan helps break it down.

• Operational plan are meant to strengthen weekly action in light of the year long goals

• Year long plan has: objects of learning, statement of vision, calendar, estimate of cost, strategy

• Operational plan: week to week plan, movements, people we are spending time with, time allocated for other aspects of life like uni and family time, time for voluntary service, time for reading the Writings, time for meeting for collaborators.

Q5

• It is clear - it just needs implemented

Q6

• Adelaide MS: Needs strengthening

• Adelaide JYSEP: No, because the annual plan changed, though some element of it remain that we act upon. The changed elements are not reflected on a written annual plan

Q7

• Appreciating that the objects of learning are followed across the region and there are others learning about similar questions, appreciating that there are also educational teams that are helping to gather and analyse insights.

Q8

• Nothing is unclear - it just needs time and for people to meet and do it. For some it is new and have not done it before, for some time we have functioned without structure. It needs to become a habit. One suggestion could be to do it on the Monday catch ups when more coordinators are meeting. Clear dates can be included to help the team use the Mondays.

Q9 and Q10

• MS and JYSEP, they update it at different points. For JYSEP, names of participants and texts completed are added at different points when they arrive. The main issue seems to be on the collection side of things.

• MS have only looked at either at certain spaces like seminar.

• JYSEP also no outside the prep for coordinator seminar, but they look at data during the cycle to plan certain things like a retreat.

• MS have used the data in the reflection process

• JYSEP look at it when creating the summary section of the report to present a snapshot of the imperative in the cluster. Sometimes the changes are not significant enough to require a big analysis. Also a lot of the reflections recently have focused on reflection on camps or culture of the cluster and work of animators, which have not required numerical data from SRP.

Q11

• JYSEP, not for planning and reflection

• MS, not for planning and reflection

• Perth JYSEP: Yes

• Perth PSEC: No

• Perth Main Sequence: No

Q3:

Q4:

Q5:

• Many newly appointed coordinators, it takes time to adjust to the role. But still trying to reduce this adjustment period by experienced coordinators assisting those who are newer to the role

• PSEC: Time to meet together and put together the operational plan was difficult to find, time when they did meet was responding to immediate needs rather than putting together the operational plan

• Zones can be challenging for imperatives where all of the coordinators live very close to each other, and some zones don't have coordinators

• Lack of consultation between various imperative coordinators

Helpful elements from JYSEP coordinators:

• Understanding the reality of the cluster, where each setting is at in relation to the stage from the framework

  • Identifying key questions that many settings would be able to contribute to learning about

• Breakdown from object of learning, to strategies, to lines of action

• When there isn't a constant opportunity to consult and reflect on progress, it was more challenging to follow the lines of action in the operational plan

• Making the operational plan alongside key collaborators, and in this way they were able to plan for the friend they were working with rather than us trying to plan for settings that we weren't actively working within

• Working in smaller zones with each coordinator thinking more deeply about the development of the program in a specific zone, this gave us much more clarity around our work, allowed us to exercise a level of individual initiative rather than the suffocating collectivism which we were feeling previously, knowing the context that we're working within gives us greater clarity, the context of Perth cluster was way too vast and broad for us to all think about it

• Ensuring we're always progressing as coordinators, setting achievable goals and making plans that we are able to carry out

Question 1 and 2

• Tutor A: there is some understanding of how the institute builds capacity, which has created the yearning to serve as a tutor, they are thinking about some practical steps and action for their participants. They may be contacting people during the week to remind of the study circle. Maybe thinking about some visits with the participants and lining up some opportunities. They may join a tutor reflection space with others. They may or may not see themselves as a part of a learning process with others. They may do some prep before their study circle.

• Tutor B: They see the study circle as something in a bigger context, see it as connected to the lives of families and other local people in the area, their understanding of institute is around how it can bring about social transformation, they may have an understanding of what it means to work within a small setting with a local population, they see their relationship with the participants in light of true friendship. At the level of practice, they do spend time to interact with the families or interact with the local population through spaces created, for instance the devotionals or homevisits engage the locals in, they are constantly thinking about bringing others along, they are reflecting, documenting and journaling, they also prepare and join reflection spaces to connect to others and emerging experience.

Question 1 and 2

• DR, PG, HO, MK, MK, DO, EV, SF, NH, NF, MP, TM, HI, KE

• Many appreciate the concepts in the 29 December 2015 Message

• Conversation with parents and junior youth, drawing on Book 7 about the environment of the study circle we can create, drawing on Youth Conference materials in conversations to touch people's hearts and help them take charge

• They have a strong habit of reflecting, they are able to draw on guidance and institute content.

• Using spaces created in the neighbourhood to bring others in and practice outward looking-ness.

• Use guidance in team meetings and plan out the week in detail

• Progression through institute content and repeating the study of some content has been helpful

• Interactions intentionally seek to explore aspects of the group and in more depth, for instance about concepts, insights and advancement of understanding (not just logistical and mechanical things)

Question 3

• They have had opportunities to plan their activity with someone, and also reflect with someone.

• Having someone to go to field with, mutual support

• Ability to reach out to a larger pool of local people for support

• Participation in certain cluster, regional or zonal level spaces to broaden understanding and see new possibilities

• The habit of journalling is consciously nurtured with the help of a few people trying to do it together.

Question 4

• A deeper understanding of content enhances the quality of the experience and allows them to apply it to their reality and learn more, which in turn can increase the impact of the content and educational experience. It helps gain a more profound understanding of the content and the Word of God at the heart of it.

• This is nurtured through supporting each other in the field, repeating the study and reflecting on experience.

• To observe impact, the educators need to carry out certain things which helps increase the quality of the educational experience. They need to be well-familiar with the content

House Message - 30th Dec

• empowering visions - bringing change to humanity and civilisation

• complete transformation of societies inner life and social eneviroment

• connection betweeen spiritual character and service

• interaction between indivduals and social emviroment - interplay of forces and impact, tests faced and - links the relationship betweent the cell and the body - imporve the enviroment around us

• the transformation is within the local inhabitants - not service providers, outward focus belonging to the community - Baha'i helping the community to build their capacity to contribute to the transfromation

House Message - 29th Dec

• nobody has thoughts :( - anisa so sad

• Monica is withholding with her amazing thoughts

Ridvan 2013

• This section is fireeeee (bangs desk) - Jamal

General Discussion

• transformation meaning utalising the writings to make good moral choices

  • reveals itself in the ability to articulate

  • ability to contribute to conversation regarding transormation

• Changes in the spirit of the neighbourhoods we are serving

  • What is being prioritised?

• How can this be done practically?

Q1

• An example of Tutor B in Kensington is Ryan Torabi

• Tutor B is useful because it allows you to fully understand people's personal mindsets, which allows you to suggest activities that tailor to that person's needs

• Makes the accompaniment approach more sustainable

• Allows for the new tutor/teacher/etc to serve with full love of the Faith rather than doing it because they think they are forced to

• Another example of tutor B was someone who runs many different activities/studycircles and makes sure that they run them aligning them to the needs of the participants

Q2

• Kensington has experience with building this vision with the children's class teachers. They noticed that teachers had become almost like robots, where they were not serving with love, as it was becoming too much of a toll on them.

• So they reflected on it and gained motivation from stories from Faizi, how he interacted with children, and how he served not only as their teacher but also as an accompanier on their spiritual journey

• Faizi did this by understanding the reality of his participants and working with them on what they needed help with, even if it was not to do with the Faith

• So understanding their lives, offering help where they can, and assisting them in their personal lives was a way to nurture not only the kids but also their own love for the Faith

•  In Canning, Adyan used his momentum from coming back from Haifa to push his service forward and get Canning more service-oriented

• Then the youth drew from Adyan's enlightenment and started caring more about the Faith, serving more, building their capacities, and then started looking outwards and expanding

• We would run activities to help build the youth's love for the Faith by training their minds to become more active members of the community. Through making the feast fun, running fun activities, making the expansion more fun, etc

• One concept to enforce into teachers is making sure they understand the need to regularly visit teachers and make those connections

• Adyan would use stories about the Faith or other religions to encourage the youth to learn more and be intrigued about the Faith

• In Mosman, the youth have understood that the Baha'I community must be closely integrated with the community as a whole

• They have achieved this by helping the youth understand the importance of teaching friends and helping friends understand about the need to serve

•  Understanding the usefulness of a nucleus allows the community to continually progress and work on themselves

• This also helps the youth and their friends to understand the vision of the Faith and what they are trying to accomplish

Q3

• Accompaniment from older or experienced individuals allows the people running activities to serve more intensively and fruitfully

• Adyan needs to get a grip

• Adyan used to believe that hanging out with youth just in a Baha'I setting was sufficient 

• He has now switched his perspective to building closer bonds. He is trying to connect with the youth by doing things outside of these settings that they really enjoy, like bouldering or tennis

• This helps build the relationship between the youth and see their relationship as a friendship and less professional

• Leads to true friendships

• Understanding that the learning and knowledge building activities are not able to build true friendships, but rather hanging out with friends and seeing people in a less formal setting allows for this bond to be built, and a united vision to be established

Q4

• In the intro of book 1, it touches on how the teacher can connect with their participants, building a deeper understanding of each section, the purpose of each exercise, what questions/examples can be given, and the structure of the process

• Allows us to be able to see when the need to assist participants in endeavors when they're ready

• The relationship between an educator and a participant is the same as a doctor and a patient, where the doctor must know what the patient is going through in order to give a sufficient remedy

• Understanding the point of the Ruhi institute and appreciating what it gives us allows for an understanding of how we should serve, how we should encourage others, and how we can assists with educators or participants' lives

In relation to the 3 impact questions

Q1

Metro area: larger localities and some focus neighbourhoods

• Marion locality

• Unley locality

• Onkaparinga locality

• Elizabeth neighbourhood

Q2

PSEC team will extend this conversation with the following friends in one on one conversation

• Aryan (South) - youth teacher

• Amy (South) - youth teacher

• Neda (South) - been supporting many youth

• Ashwin (South) - youth teacher

• Max (South) - youth teacher

• Adora (South) youth teacher

• Abhaya (North) - youth teacher

• Dival (North) - youth teacher

• Michelle (North) youth teacher

Q3

No one - the PSEC though is now conscious and keen

Q4

Mainly through the effort of the team who is supporting the teachers to seek these opportunities to reflect on impact of content

Q5

To some extent. There are some grade trainings organised, as well as zonal reflections

Q6

Making sure opportunities are created, making sure that there are portions of time in the program dedicated to reflection and drawing out experience, making sure that the experience is described

Q7

Tuesdays and Thursday mornings

In relation to the impact of the program

• In Elizabeth, with a group of youth who are completing year 12 this year and learning about the conversation that helps one give a period of service. this could include integrating them into core activities that are already happening in the neighbourhood.

  • 
    

• Summer Initiative friends, how are they being supported to generate energy, enthusiasm for service now so that when they do finish high school, giving a period of service is almost a given

  • Book 5, period of youth,

• in the regions, the struggle has been supporting the families to take more charge of the institute, and helping them create a stronger Baha'i identity and getting motivation from that.

  • Book 1 concepts and the practice of hosting a devotional even with they families.

Question 2:

• Nouri, Shoghi who are supporting Ashwin to tutor book 1 to his friends can think about it consciously and then support Ashwin to think about it to. especially when they are tutor prepping

• Visiting with them, acoompanying the educators on their visits..

• There are few friends in the generality of friends who have book 1 but majority don't

• How are we tracking the impact of book 7?

  • How many friends have book 1 study circles?

  • How are friends supporting their book 1 participants to start devotional meetings?

  • how are friends using book 7 to prepare for their study circles?

Question 3:

• nobody at the moment