15. The Message
Religious Gatheka
by Hazrat Inayat Khan
There are seven grades recognized by the Sufi of those in the spiritual hierarchy - Pir, Buzurg, Wali, Ghous, Kutub, Nabi, Rassoul. These are the degrees which come from the inner initiations - the inner initiations to which one becomes entitled to, after having had the outer initiations, which are necessary. It is beyond words to express what inner initiations 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, and in the last degrees the progress of the Saint and 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 a 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 it attracts dangers of all sorts, by being exposed to the common gaze.
All beauty is veiled in 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. The Wali controls a community, keeping it on the right track. The Ghous helps its spiritual well-being. Kutub spiritually governs a country, a nation. Nabi elevates individuals and bears a divine message. Rassoul is the one who has fulfilled the message he has borne.
Daily reflections on the following points in Religious Gatheka 15
Point One: Pir-o-Murshid Hazrat Inayat Khan in this lecture says: There are seven grades recognized by the Sufi of those in the spiritual hierarchy - Pir, Buzurg, Wali, Ghous, Kutub, Nabi, Rassoul. 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. The Wali controls a community, keeping it on the right track. The Ghous helps its spiritual well-being. Kutub spiritually governs a country, a nation. Nabi elevates individuals and bears a divine message. Rassoul is the one who has fulfilled the message he has borne.
Contemplation: What is my experience of these seven grades of initiation? Do I recognize these initiations in members of my community and possibly even myself?
Point Two: Pir-o-Murshid Hazrat Inayat Khan in this lecture says: It is beyond words to express what inner initiations 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.
Contemplation: Am I able to recognize the challenges and triumphs, pains and joys in my life as initiations? In reflection do I have insight regarding the Path of Initiation in relationship to both inner and outer experiences?
Point Three: Pir-o-Murshid Hazrat Inayat Khan in this lecture says: All beauty is veiled in nature, and the higher the beauty the more it is covered. And that makes it easy for a wise person to find out the dif erence 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 ef orts 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.
Contemplation: Can I recognize the difference between rejoicing in the virtues and accomplishments of others and myself versus being either envious or egoist about such accomplishments?
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