In brief: 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.

Bahram Elahi identifies a second instinctual entity, which is the source of our spiritual instincts: the super-id.

In this bipolar model of the self, the id is responsible for the physiological regulation of the body, for the expression of natural instincts, the needs related to self-preservation (vital needs, reproduction, etc.), and, finally, the need for security as well as psychological and material fulfilment. It produces the vital energy that pushes us to explore the world, generating not only instincts of self-preservation, but also the “libido” and the “craving for power”. These powerful instincts are the direct expression of their essence, characterised by a tendency toward selfishness, greed and pride, and by a strong sensitivity to earthly attractions.

Now let us take a dynamic perspective to examine the different manifestations of the id.

By definition, the id is blind and knows no limits. Moreover, as an instinctual component of the psyche, the id (like the super-id) is governed by the pleasure principle. We therefore understand that, if it is not kept in check, consciously and scrupulously by sound and educated reason (a strong ego), the id will sooner or later fall into imbalance and, in its frantic pursuit of pleasure and instant gratification, will harm other people or the celestial part of our selves. It can thus become the source of all evil.

We therefore distinguish two modes, which are the two facets of the id:

• one is legitimate, useful, and peaceful—the worker self;
• the other is illegitimate, aggressive, and rebellious—the imperious self.

The imperious self is therefore not an autonomous entity; it does not have a substantial existence, but rather originates from a functional imbalance. This imbalance is the result of a particular configuration that links:

• a hyperactive id, working automatically and seeking material pleasure and interest in everything;
• and an imperfectly educated ego that is not always able to control overly imperious desires, even though it is aware deep down of their illegitimate or unethical nature.

The imperious self goes not only against ethics, but also against the divine. It will unrelentingly fight any ethically-founded project and, even beyond that, the slightest movement that pushes us—through the super-id—closer to the Source.

An easy way to understand the types of imbalance or disturbance the id may be subject to is to think of the expression of our instincts as resulting from the action of one or several of the following faculties:

• The irascible faculty (which corresponds to the “craving for power”), in excess, is responsible for the impulses of anger, aggression, and violence. When insufficient, the result is cowardice, fear, and lack of willpower. In equilibrium, it engenders willpower, courage, perseverance, dignity, and strength of action.
• The imaginative faculty (which corresponds to “animal reason”), in excess, leads to guile, an unhealthy taste for intrigue, and certain obsessions and anxieties. When insufficient, it leads to naive gullibility and a lack of common sense. And in equilibrium, it engenders inventiveness, foresight, common sense and practical intelligence.
• The concupiscent faculty (which corresponds to the “libido”), in excess, engenders lust, envy, and an addictive attraction to earthly pleasures. When insufficient, it engenders depression and withdrawal. In equilibrium, it generates love, tenderness, and restraint.

From this point of view, the imperious self can result not only from the excessive impulses of the id, but also, in certain cases, from insufficient or deficient impulses. This can manifest itself through a series of character traits (shyness, apathy, withdrawal, melancholy, naivety, etc.) that appear as possible expressions of the imperious self.

As a whole, the id has two sides. In equilibrium, it fulfils the essential role of an instinctual driving force that ensures our self-fulfilment on Earth. Whereas in disequilibrium, it becomes a blind and imperious force, driving us to knowingly break the ethical and divine code and hurt others, while leading us farther from our own perfection.

Rather than ignore or drain the source of earthly instincts (the id)—which could deprive us of a precious driving force and, in the process, trample our own rights (those related to our body and our psyche)—the goal then is to seek firm and conscious control over the different faculties of the id, giving it the means to thrive through its best side, the worker self.

The fruit of this battle against the imperious self goes well beyond the mere self-control required to live in society. It transforms us substantially, in our very being. For this reason, it is central to the process of perfection. Indeed, it is the very condition for perfection, and in this sense we can say that the id is an essential agent of our spiritual perfection.

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