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.