The format of group adult learning such as that in a Baháʼí study circle, the normal setting of a Ruhi Institute meeting, has occurred in previous contexts, such as in the United States Chautauqua developments in the 1870s, using "ideals of democracy, participation, and equality.
[7] The term was adopted with the beginning of the Nine Year Plan (starting in 1964) designated by the Universal House of Justice, the international governing institution of the Faith.
Baháʼí leadership envisioned a holistic process of education reflecting on "civilization and progress – that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate institutions, which are the activities essential to man” and "the education of all members of society.
[1]: p47 From these roots the Ruhi Foundation (named after Farzam Arbab's father[1]: p47 ) evolved as part of a wider process of community building among the Baháʼís[1]: p47 in Colombia centered first in the town of Puerto Tejada, near Cali[10]: p83 in the department of Cauca.
The Ruhi Institute eventually fell under the guidance of the National Spiritual Assembly of the Baháʼí Faith in Colombia.
[1]: p51 The goal of the Ruhi Institute courses is to "evoke a transformative learning experience through a learner-centered, experiential, and collaborative approach facilitated by a tutor rather than an instructor, a teacher, or an expert.
Community service is framed by the contexts the individuals bring to the group and their sense of purpose about it - and through several courses the suggested projects grow in complexity.
"[1]: p50 The progress of individuals in learning virtues like humility, patience and tact advanced amidst a feeling of empowerment.
The materials prepared by the Ruhi Institute focus on the Baháʼí writings by assisting participants to understand the texts on three different levels.
[9]: p51 He found a significant minority of participants took the course based on the mandate of the Universal House of Justice and small number were not Baháʼís and came as a result of being personally invited by friends or family.
"[1]: p53 A review in China and neighboring communities investigated practices of "religious citizenship" as a result of the Ruhi Institute.
[10]: pp78, 80 The Ruhi formula resulted in "nonhierarchical, self-initiated, self-organized small groups engaged in study, teaching, and action",[10]: p79 which is transforming the broader Baháʼí culture to one of small group community building among natural networks of family and friends, a format that is politically viable in China and adaptable to space limits in Hong Kong.
"[14] The reviewers saw two implications - "The motivating force which empowered participants, provided a vision, and nurtured evolutionary competence was in every case a powerfully felt commitment to Baháʼí religious beliefs" and each of the three was "designed and carried forward by the efforts of a small group of highly motivated individuals whose leadership style is characterized by such evolutionary values as cooperation, service, interdependence, humility, and the like.