"Tutor: I don't think any of the ideas you have described is wrong or 
undesirable in principle. The problem is .that referring to them as elements of 
a "Ruhi method" introduces rigidity into a process that is otherwise simple, 
joyful, and sensitive to a diversity of needs. For example, you all remember 
that at the beginning of Book I, a technique is used whereby the participants 
ask simple questions of one another. The use of this technique has a clear 
purpose, which is to help the participants focus on Baha'i­ text,
But once such a habit is created, why would one continue to employ a
technique that can easily become mechanical. Of course, there might be 
occasions now and then in other units when the technique is useful, but it 
should certainly not be called the "Ruhi method". What is more, it is not 
necessary to ask everyone to repeat the same question one after another, which 
would naturally only annoy them. Usually after one or two repetitions, the 
purpose of the exercise is achieved." (Ruhi, Book 7)


I think this is an example of participants bringing ridigity into a more 
flexible process; most of the Ruhi tutors I've met have not permitted this 
flexibility, but have stuck with the technique that annoys after over-use.  I 
know a person who is approaching professional people and using the Ruhi books 
as a basis for discussion, with success.  The non-Baha'i professionals like the 
structure and content, and the flexible and more intuitive approach to the 
materials is maintaining keen interest.

I remember when the instructions came from the World Centre to determine the 
boundaries of clusters.  Everybody I knew started adding complexity to the 
process and got it wrong except Counsellor Huerta, who saw it clearly from the 
start.

These quotes are very helpful, thanks Max.

Brent

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