The path of the master is a path of war, war with the outer influences which prevent one from making one's way through life. The path of the saint is also a path of battle, but it is a battle with oneself. No doubt in the path of the master battle with oneself is also necessary, for if one did not fight with oneself one would not be able to make one's way through life.

The Saint

But the path of the saint is a constant battle with the self, for the nature of the world is such that from the good person more good is asked; from a kind person more kindness is demanded; from a person who is patient more patience is expected; from a person who is gentle more gentleness is asked. There is no end to the world's demands: all one gives to the world and more is asked. Always do right, and it is always wrong. Therefore there is no end to the battle in both the paths taken by the wise, and it is the warrior in life's path who in the end becomes victorious. Those who do not have that power remain wandering about in the same place.

The Work

The work of the master is to comfort individuals and comfort the world; the work of the master is to keep away all disasters that might be caused by the disharmony of the nature of individuals and of the collectivity. The work of the Master is not usually to heal the feeble or right the weak, but just when that person is in a situation where he is opposed by a powerful enemy. The work of the saint is to console the wretched, to take under the wings of mercy and compassion those left alone in life, and to bless the souls that come their way.

The Prophet

But there is a third path of wisdom in which there is a balance of the spirit of the master and of the saint. This line is called kemal, perfect or balanced, and it is on this line that the destiny of the prophet leads him. For the prophet's work is more difficult and complicated than that of the master or the saint. To the souls who ask him for that compassion which they would ask from a saint, he gives it; to those who ask him for that power and strength which are necessary to be able to stand through the sweeping waves of life, the prophet gives that.

But besides, the prophet is the message-bearer; the prophet is master and servant at the same time; the prophet is a teacher and at the same time a pupil. There is a great deal that he must learn from his experience through life, not in order to make himself capable to receive the message, but in order to make himself efficient enough to give the message. For God speaks to the prophet in his divine tongue, and the prophet interprets it in his turn in the language of men, making it intelligible to them and trying to put the finest ideas in the gross terms of worldly language.

Therefore all that the prophet comes to give is not given to the world in words, but all that cannot be given in words is given without words.

It is given through the atmosphere;
it is given by the presence;
it is given by the great affection that gushes forth from his heart;
it is given in his kind glance; and
it is given in his benediction.

Yet most is given in silence that no earthly sense can perceive. The difference between human language and divine words is this, that a human word is a pebble: it exists, but there is nothing further; but the divine word is a living word, just like a grain of corn. One grain of corn is not one grain; in reality, it is hundreds and thousands. In the grain there is an essence which is always multiplying and which will show the perfection in itself.