If ethics is about principles, practicing ethics is about method. In this field, we can assume that not just any method will do. So we have to figure out which method will be the most efficient to get us closer to our goal of progressing towards spiritual perfection.
For the purposes of this post, I will assume that the reader is familiar with the various psychological forces at play in the paradigm of the process of perfection, and in particular with the concept of imperious self (IS), which may be defined as an impulsive force systematically opposed to spiritual progress. The IS is protean—it creeps in through the cracks created by our moral faults or lack of attention. It takes on different looks depending on the person and the circumstances. One day it will oppose itself to your spiritual work head-on, and the next, like a chameleon, it will pass itself as a spiritual thought and deceive your reason.

Ostad Elahi used to define his teachings as a new medicine of the soul: one that is adapted to the true nature of human beings and adheres to the law of causality governing both their spiritual and material lives. The spirituality he practiced was natural spirituality, and he considered the process of spiritual perfection to […]

The process of self-perfection, for Ostad Elahi, consists mainly in practising ethics. If I wish to perfect myself, I must see to it that the way I behave and whatever I do, say, or even think, be ethical. That sounds gigantic; it is, however, what we should be heading for. After all, perfecting oneself means nothing other than striving to achieve such a high goal. Having actually started practising, very soon we come to realise that ethical work involves, in the first place, battling against oneself. To work means to make efforts.

In brief: in Ostad Elahi’s model of the self, the imperious self is the source of impulses within the psyche that imperiously drive us to act against ethical and divine principles and to violate the rights of others. Let us illustrate this with an example from everyday life. The following is Romain’s account of an […]