There are seven grades recognized by the Sufis of those in the spiritual hierarchy: Pir, Buzurg, Wali, Ghous, Qutub, Nabi, Rasul. These are the degrees which come from the inner initiations -- the inner initiations to which one becomes entitled on having the outer initiations which are necessary. It is beyond words to express what inner initiation means and in what form it is given. Those to whom the inner initiation is unknown may explain it as a dream or as a vision, but in reality it is something higher and greater than that. I can only explain it by saying that the definite changes which take place during one's journey through the spiritual path are initiations, and it is these initiations which include man in the spiritual hierarchy.

In the life of a Saint or a Master there are five degrees known [12 through 16], and in the two last degrees [17, 18] the progress of the Saint and of the Master is silent, but in the life of a Prophet these seven degrees manifest to view. For a Saint or a Master there is one facility -- that he can do his work by avoiding the notice of the world. But the life of the Prophet necessitates his coming into the world, and thus, as he progresses from grade to grade through his life, he cannot very well cover himself, however much he may want to, from the gaze of the world, though the Sage of every category -- Saint, Master, or Prophet -- and every degree, always prefers not being known to the world; and as he progresses, so that desire increases more.

But it is not only out of modesty or humbleness, but also for the protection of the spiritual ideal which is developed in him, for it attracts dangers of all sorts by being exposed to the common gaze. All beauty is veiled by nature, and the higher the beauty, the more it is covered. And that makes it easy for a wise person to find out the difference between a true Prophet and a false Prophet, for one beats his drums and the other tries to keep in the background -- if only his work in the world would let him keep back. It is his efforts in accomplishing something that bring him to the notice of the world. However, his longing is to be unknown, for the One who really deserves being known is God alone.

The work of the Pir is helping individuals toward the unfoldment of their soul.
The work of the Buzurg is to help by the power of his soul those who wish to advance spiritually.
Wali is the Initiate whose will has come close to the Divine Will, and he shows it in the harmony which reigns in his own life -- harmony with friends, and he himself will be in harmony with the adversary also. He shows harmony with the changing weather and its different influences, and is in harmony with all he eats and drinks. He is in harmony with the place he lives and moves about in, and he harmonizes with all atmospheres. And so his will becomes the Will of God; in other words, the Will of God becomes his will. He controls a community, keeping it on the right track. He does that work, for which he is appointed, mostly in an unknown way. The greater a person is in spiritual advancement, the less assuming he becomes; and he avoids every show of piety or spirituality.
Ghous is the next grade of the Initiates. The influence of the Ghous is wider. He gives up his personality wholly to the Divine Guidance. Therefore in the district, wherever this Ghous may be, an atmosphere will be created of protection from all kinds of dangers caused by floods and storms and by plagues and famines; and he helps the spiritual well-being of a community.
Qutub is the third degree of a Master, of a still higher grade, whose mind becomes focused to the Divine Mind, and who has, to a smaller or greater extent, power over all elements and influence upon life. There is under him a dominion in which he is responsible for the order and peace of souls. He governs spiritually a country or a nation.
Nabi is the apostle whose spirit reflects the Spirit of Guidance, called in Sanskrit Bodhisatva, whose work mainly is the giving of the Message in the form of warning, awakening, preaching, teaching, and inspiring those to whom he may be sent. He comes into the lives of those who are meant to be guided along the spiritual path. He is sent to the nations when the nations are meant to change their conditions. He is sent to a community or race to give warnings. He is meant to be a reformer in the times when a reformer is needed. He elevates individuals and bears a Divine Message.
Rasul is the World Messenger, who comes to the world for all the people in the time of the world's need, and brings with him that inspiration, influence, and power which will harmonize humanity. He may be a king or a pauper; in all conditions he will fulfill the purpose of his coming on earth. Answering the cry of humanity, he fulfills the purpose of his mission on earth.

The question: "Where does one receive the initiation of the higher orders?" may be answered that no man in the world has the power to give the above said higher initiations. They are initiated by God Himself, and they prove their initiations, not in their claims, but in their works.

The soul that rises to that stage where manhood finishes and Godhead begins, enters the initiation of the spiritual hierarchy. But the soul, which has risen to that stage, is neither man nor God. He is not God, because he is limited man; and he is not man, because he is God-conscious.