There are three aspects of the master-mind, or Sahib-e Dil as he is called in Persian. These three aspects are connected with three different temperaments. One is the saintly temperament, another is that of the master, and the third is the temperament of the prophet.

Mastery

When a person has attained mastery, it may be called an inner initiation. From that time he is consciously used to fulfil a certain purpose. Every soul is here on earth in order to fulfil a certain purpose in the scheme of life; but when one has reached mastery, from that moment one is chosen by Providence to be used as a tool, an instrument, to accomplish a certain purpose. Humanity, every single human being, is a kind of raw material which destiny uses. The master-mind, however, is a finished instrument which destiny handles to accomplish its purpose.

Saintliness

The saintly temperament is the negative temperament, resigned, perfectly resigned, to the will of God.

The saint has learnt patience, confidence, endurance, tolerance.
He has carried the cross, he is crucified a thousand times in his life.
He knows what love means.
He has taken a path of devotion; he leads a life of service.
He has effaced himself; he has crushed his personality.
He has dissolved the rock out of which he was made into water.
That is why the saintly personality gives peace and harmony and comfort to those who come in contact with it.
It is such a personality which heals and lifts up those who are groping in darkness, who are touching the depths of the earth.
He has developed the love that one sees in a mother and father but he has that love for every person, for every soul.
It is not just a fable that the trees and plants and rocks spoke to the saints. It is the truth. When a person has developed that sympathy, he is sympathetic to rock and plant and tree; everything in nature opens up before him. It is through that at-one-ment that he is able to communicate with every form of life, whatever it is.
Therefore it is not necessary that he should leave the world; whether he is in the forest or amidst the world's strife, the soul of man is always capable of rising to the greatest heights, if only he wishes to attain to them.

The other aspect is the aspect of the master. Resistance against all that increases his weakness, that appeals to his weakness, the tendency of continual perseverance, courage and boldness, firmness and steadiness, all such qualities manifest in the master. That is the difference between saint and master. One is active, the other passive; one is resigned, the other persistent. But at the same time both are going forward. Only their ways are different; one is the positive way, the other the negative way; one is the way of power, the other of gentleness. Nevertheless, both have their purpose to accomplish in the scheme of nature.

In the master's path the will is used mostly in regard to outer things; in the saintly path the will is used to control one's own self; in other words it is used for the time being against one's own self. The saint is resigned to Kaza, and the master has regard for Kadr. But in order to know the will of God it is wise first to take one's own will in hand and use it in the knowledge that it is given for some great purpose in life.

Prophethood

And the third aspect is the aspect of the prophet in whom these two qualities are balanced.

On one hand the prophet is power, on the other hand gentleness itself.
On the one hand the prophet is courage, on the other he is the personification of divine sympathy.
On the one hand the prophet is enthusiastic in his desire to change the condition of humanity, on the other hand the prophet has retired from all things of life.

All these opposite qualifies are balanced in the spirit of the prophet.

The work of the prophet is a greater work than that of the master or saint. They can remain behind the scenes, but the prophet is before the world to awaken humanity, to raise mankind to a higher consciousness, to inspire it, and to voice the truth so that it may have its echo on the earth, in the sky, everywhere. Do not be surprised, therefore, when you hear that the words of Buddha or Mohammed are still being cherished after so many years, or that the personality of Christ still has power after two thousand years. They have won humanity; they were prophets because that part of their experience which we know in history was real and will always remain real. Mastery is not only a means of accomplishing the things of the world, but it is that by which a person fulfills the purpose of his life.

Everything to be found on earth, such as gold and silver, gems and jewels, is all for mankind. And all that gives happiness such as power, intelligence, harmony, peace, inspiration, ecstasy, joy, also belongs to man. Man can make a heavenly experience his treasure, just as well as an earthly possession. It is not necessary for man to leave all the things of the world and go into retreat. He can attend to his business, to his profession, to his duties in life and yet at the same time develop this spirit in himself which is the spirit of mastery. The spirit of mastery is like a spark: by blowing continually upon it it will grow into a blaze, and out of it a flame will rise.

Man does not need to trouble about what is lacking outside, for in reality all is within himself. And if he will keep this idea before him and blow on the spark of mastery by constant contemplation, then one day that flame will rise and his life will become clear and his power will indeed be great.