By the late 1950s, I had developed a strong allergy toward the strange definitions of God that were prevalent while remaining enthusiastic about spiritual salvation. Consequently, I had developed a kind of personal mythology that did not really satisfy me in practice. The more I searched my mind, the more I could see that I was imprisoned by the walls of my five senses, yet these same five senses told me that what I was searching for must logically lie beyond the confines of these pentagonal walls. At certain moments, a spark would illuminate my inner being, as if I had a hidden receiver within me capable of receiving frequencies beyond the confines of these walls. If only these imaginary musings would correspond to reality! I would tell myself that perhaps I should find a spiritual expert who is capable of creating some small openings in these walls, or who at least has firsthand news about what is happening beyond them.

It was in 1963 that a trustworthy friend finally told me about a spiritual sage named Nour Ali Elahi who, according to the convictions of this friend, had complete knowledge of the inner states of human beings and their external manifestations. My friend's description corresponded to what I had heard from others who had also met this person. Greatly intrigued, I wondered if this was the small opening I had been awaiting.

I thought the person that would place me on the path toward salvation would have set aside any notion of an eternal and omnipotent God, but there was no ambiguity in the message from my friends: the basis of Ostad Elahi's knowledge and the fabric of its composition were based on the concept of an eternal and omnipotent God. His system of thought encompassed not only the prophets of the holy books, but also Buddha, Zoroaster, and all other spiritual personalities and saints, whether known or unknown. Ostad Elahi did not favour any particular creed and the inclusion of Buddha and Zoroaster in the category of divine prophets denoted a novel interpretation of the ancient concept of the Almighty. In addition, he constantly emphasized that there is only one Religion, and that God reveals it in different forms based upon the circumstances of each era. The aim of Religion is to answer the existential questions from which the principles and precepts of all religions and ethics have emerged: 'Where do we come from? Why are we here? What are our duties? Where are we going?' Ostad called this unique Religion "Truth," and continually emphasized that on this path there is no difference between the religions.

People spoke of an enlightened mystic who, contrary to the traditional practices of mysticism, had set aside a life of ascetic seclusion and instead assumed the difficult responsibility of a judicial career in the thick of society.

I set aside my chronic doubts and accompanied a well-rounded friend to meet Ostad Elahi. His mannerism was simple and warm. His look was soft and penetrating, with an affectionate and welcoming smile. His presence would at once invoke tranquillity and excitement, while his masterful music was unlike anything I had ever heard. Later, a European friend of mine who was a monotheist described this music as 'spiritual dynamite.' Likewise, Yehudi Menuhin, who had listened to Ostad play for half an hour on a visit to his home in the latter part of the 1960s, recalled it as an 'unforgettable' half hour.

That night Ostad didn't speak much and instead played the tanbour for a long time, which mesmerized me and caused me to forget my questions, such that no matter how hard I tried I could not recall them after he was finished. I realized, however, that I was feeling light-hearted and elated, as I sat in the presence of someone whom I hoped held the key to the mysteries that lay beyond the confines of my senses and could thus open the door of meaning to me. . . .

When the time came to leave, Ostad Elahi had a reassuring word for each of us. With an enigmatic smile, he said to me: 'Regarding those two questions that are preoccupying your mind, forget about the first and you'll see that the second will be resolved shortly.' Was he referring to my forgotten questions? I was so stunned that I could not even put this simple question to him. A second, third, and fourth meeting would also take place, and I ultimately realized that I had no dispute with God—even if it was the same God who at one time wrestled with Jacob, or to whom idol worshippers sought to connect through wooden idols they had built themselves, or who is deemed as our 'Father in Heaven,' or as the faceless intelligence that is seen as the 'spirit of the universe' or as the 'life force' that philosophers reference, or even as the pure intelligence behind the Big Bang, that transcendent intelligence that surpasses the imagination and who desired existence to 'be' and so it 'was.'

In the meantime, it was astonishing that some scientists had replaced this transcendent intelligence with the principle of evolution, unconsciously attributing the quality of consciousness to it and referencing it in such way as if evolution were capable of 'wanting' or 'deciding' or doing 'this or that thing.' They were seemingly oblivious to the fact that for a 'thing' to be capable of 'wanting' something or of 'doing' something it has to at least be endowed with a hint of intelligence and consciousness, for in the absence of any intelligence or consciousness it is impossible to 'want' or 'decide' anything, let alone to 'devise' any scheme, or to 'institute' any order, or to 'establish' any laws. Indeed, the entire cosmos is nothing but an infinite mass of laws that exist either in a potential state or in a realized state based upon the will of the One who established these laws. Besides, implementing a desire—any desire—requires power, without which even that primordial first intelligence would not be able to realize its desires. Thus, it would not be irrational to accept that behind this infinite mass of laws, behind this vast order, lies an intelligence endowed with volition and power, the primary Cause of causes.

In the warmth of his presence, my old allergies would simply melt like snow under the sun. Ostad emphasized that the capacity to understand the meaning of God exists in every human being as a potential, but that in order for this meaning to be understood correctly the soul's potential to reach a state of complete knowledge, to reach a state of perfect equilibrium or true freedom, must first be realized. He would provide simple and clear answers to ambiguous and vague questions, and would provide comfort to restless and suffering minds. Once, when I insisted on understanding something that was beyond the scope of my comprehension, he said: 'When you reach the point that you need to reach, you will automatically understand yourself.'

From Ostad Elahi's perspective, the process of perfection is a long and arduous path on which the main principle is constant attentiveness to God's presence; this attention nourishes one's faith, which is yet another tool of the soul. As we journey along the peaks and valleys of this path, willpower is the key that will provide access to all the spiritual levels.