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.

Effort is generally defined as the amount of energy we must expend to achieve something that can be difficult or even painful. It is generally agreed that “in the absence of effort there can be no result”. Conversely, “any effort must necessarily produce some result”. But some results may not seem quite enough to us. Indeed, we often take for granted that self-development programs, coaching techniques and the like naturally lead to quick and palpable results for those who seriously commit to changing themselves. In practice, however, things are far from obvious, and high expectations can be the source of major disappointment. How should we deal with the fact that, most often, the actual results of our efforts are not what we expect them to be?

The purpose of life? To reach perfection, Ostad Elahi answers. To lead your soul to maturity, a state in which you perfectly control your impulses while respecting your very nature. A state that is the prime condition of inner freedom. Granted, perfection is to be attained, but how? Through action, Ostad Elahi insists, and he reminds us that in this matter as in many others, “practice makes perfect.” For while thinking and talking may awaken the desire to change and may help us find ways that can lead to this change, contemplating a virtue is not enough to actually develop one. It is imperative that action take over from words and lead to practice. But not just any kind of practice.

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.

Rights and Duties: here are two concepts that seem to be excluded from our every day modern lives, at least the latter. With respect to rights, we instantly think of human rights. On duties there isn’t much said, almost nothing, the concept repels due to it’s constraining aspects, upsetting our sense of freedom; we would […]

But what exactly is practicing? In everyday language, practicing is generally understood as “practicing a religion”, that is observing a set of rites and instructions, such as prayers, fasts, dietary laws, commemorations or specific ceremonies on certain occasions. People usually tend to reduce spirituality to religion and to consider that practicing means abiding by more […]