We live in our ego… well, I don’t know about you, but that is certainly true for myself. This became clear to me after I listened to—and reflected on—the distinction between surface conscious self and deep conscious self as it is presented here. The surface conscious self is my ego, my demanding self, this self that wants to be recognised by others, that wants others to love me, admire me, that wants everything to be for me and only for me, that takes every opportunity to get offended, that gets on its high horse over the tiniest criticism, that sees itself at the centre of the world with everybody else on the outskirts, that thinks I know better, that dreads getting relegated to second place and doesn’t like its rivals to succeed at anything, that revels in compliments and remembers them with delight, that believed others owe me attention, consideration, that they should listen to me…

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’s philosophy is, as we know, grounded in the personal efforts made to gain greater self-knowledge not with the perspective of self development but of spiritual development. However, as soon as you set out to concretely experiment this philosophy and to undertake the work of spiritual perfection of the self, you are bound to encounter several forms of resistance.

For my part, ever since I have started making efforts to keep some of my character weaknesses in check and to develop my human qualities and my faith, through a variety of practices, I have observed the same pattern: at the beginning of each new practice I am highly motivated and focused on my objective and my efforts do not encounter any insurmountable obstacles. But then it doesn’t take long, maybe a couple of weeks, before my attention begins to dwindle and—unless I receive some help from the outside—I fall back into the same old negligence.

It has become common knowledge since Freud’s works that the human psyche is comprised of a conscious part and an unconscious part. While, by definition, the unconscious may not be directly investigated, the conscious part of the psyche can be explored and “worked on”. Bahram Elahi suggests that such “work” basically turns on the division that exists between the “surface conscious self” on the one hand, and the “deep conscious self” on the other.

Prof. Elahi regularly lectures in Europe and North America. In October 2010, his talk in Paris focused on two key concepts in Ostad Elahi’s thought: self-knowledge and Perfection. Self-knowledge refers to active, concrete, in vivo knowledge of the powers that constitute our being, a knowledge that becomes more refined through the practice of true ethics, based on correct divine principles. According to Prof. Elahi, everything else results from this, including the level of development reached by the “metabrain”, as well as the understanding and freedom that one can enjoy here and in the other world.

The id or the terrestrial soul is the part of us that constitutes the source of our material instincts. When these instincts lead us to harm other people or the celestial part of our selves, the id takes on the face of the imperious self, an unethical and anti-divine instinct-driven faculty that stands in opposition to our perfection.

In Freud’s structural model, the id is the name given to the instinctual entity from which all of our instincts spring, alongside the super-ego—the seat of morality—and the ego—the centre of willpower and conscious reasoning.