Here is the first part of a long lecture by Hazrat Inayat Khan on the need for us to feel the Divine Presence, and about how that may be perceived.

The Presence of God

Speaking about the presence of God, I begin by saying that everything present seems to us real, and that which is absent seems to us less than real; and therefore the conditions in life which are facing us at the moment seem to be real, and have their fullest effect on us. Whether they are joyful or sorrowful, whether they bring us happiness or unhappiness they are the ones that are real at that moment; when they are not present they are only like a tale that is told.

During the night while a person is dreaming, whether it is a dream of horror and fear, or one of joy, it is real to him for that moment. When the morning breaks and his eyes are open, then he calls it a dream. The experience has vanished. It was only during the presence of the experience that he took it to be real. Once it has passed, he calls it a dream.

When we think of our disappointments, our sorrows, and our pleasures and happiness and joy at different times in the past, are they nothing to us now? At the moment of experiencing intense pain it seems as if we cannot live a moment longer; but when it is past and the pain gone, and we look back on it later, it is only like a tale that was told. Today it is only a dream, a story. True, there is some impression left; but that which is past is past. What counts with us is the present; what is here just now is the only thing that counts.

People have different ideas about God. To some He is the Creator. This means He was present when the world was created, but now He is absent. To some He is the Judge; He belongs to the Day of Judgment. Therefore He must be absent just now, since they perceive there is no justice in the world. To such persons there is a hope that some day they will be placed before the Judge of the world and then perhaps they will know that God is really there; at present He is not. Then there is another who may think, ‘God was present when He created me, but He is not before me now. He is not present where I am, for He is in heaven and I am on the earth. Therefore I am not in the presence of God.’

Thus it is clear that not only unbelievers in God, but even the believers who look upon Him as a heavenly Being who dwells in heaven, are both absent from God to the same extent. Then, coming to the philosophy of Presence, we find that what we see and hear and experience with our senses around us is what we call ‘present’. That which our senses cannot perceive seems to be absent. But in reality there is something else present besides all that we perceive; and in spite of the presence of all that brings comfort or pleasure or happiness, man is generally unhappy because of an unconscious longing for it. One can be in great agony living in a palace, surrounded by pleasures, and in spite of the wealth and attentions one receives one may yet be unhappy. And it is possible for a person to be very happy even in the absence of all the means of pleasure, happiness, luxury, and comfort.

What is the meaning of this? It is that in reality the world outside is more distant from us than the world within, and that there is a world within which is immediate to our being and the first we are conscious of. Because we are in the presence of the outer world, we do not recognize that world within, yet its effect is just the same. This means that a person who lives in happy surroundings with luxuries and sources of pleasure and comfort may be envied and imagined to be a very happy and lucky man. In reality, however, he may be very unhappy. The external world has given him all he wished, but the inner world, the inner being, is unhappy. There is something absent, and he wants it to be present; there is something missing inwardly. This shows that the inner presence is required; the external presence is not the only comfort.

But we may ask, the inner presence of what? Many will say, ‘We know we are unhappy sometimes in spite of wealth, comfort, happiness, friends, or beloved’. But perhaps they will not believe that it is another lack, the lack of a divine ideal, that makes them unhappy. Others consider that life requires scope for progress, and that it is the lack of scope that causes the greatest unhappiness. Such persons think that they cannot prosper in the work that they are doing, that they cannot be any better off than the others. Such a thought is worse than death. Life is unlimited, and it wants scope to expand and rise. Without that scope life is unhappy. One finds this not only among human beings, but also in nature. Look at the constant progress of sun and moon, rising and reaching the summit, the zenith, and then setting. See the rising of the crescent, and how it progresses till it becomes a full moon. That means there is scope between the crescent and the full moon. This progress is the only thing that gives happiness or pleasure or joy in life; its absence means nothing but death.

However disappointed a person may be at not being in a particular profession or in a particular calling or rank in life, he develops enthusiasm and energy as soon as he sees some scope for progress. His disappointment is only there when he sees no more scope. Even if he were in the depths of the earth, it would not matter as long as he could think that he would some day rise to some height.

Another wonderful thing we see, which supports this philosophy, is the tendency of everything in nature to rise. The tendency of earth is to rise as mountains and hills. When we see the mountains and hills, and how high they are, our heart also seems uplifted; when we climb them then our heart becomes uplifted; as we look up to them from below, it seems as if the earth itself is desiring to rise and go upward.

Then when we look upon the perfection of water, of the ocean, we see that it also rises as waves; and every wave, as it rises up, seems to be stretching its hands upward as if saying, ‘Take me up, take me up, higher and higher’. It is the same desire that is behind all nature, making it strive to rise upward and to reach something higher.

So it is with fire. They called the ancient people of Persia sun-worshippers, or fire-worshippers. In reality this is only a symbol to show how in its blaze the fire wants to ascend. It shares the desire of all things to go upward.

So it is in our own life. A person who seeks wealth desires to be richer and richer, to do better and better; the person who is in a high position desires to rise higher and higher. Whatever the goal, every heart’s desire is to reach higher. But these are all external desires. The external surroundings cannot fulfil the purpose of man, because there is a higher world. We may call someone wicked because he always delights in doing evil, in causing another person harm, and in being unkind; but if we were to study his nature we should find that he too has a dislike for evil and wickedness; it is only that his sense of justice has not yet awakened. If evil is done to him he feels it; it is only the evil he does to another that he does not feel. He is intoxicated by doing evil, and therefore does not feel it. That he does not like it when another does it to him shows that he too really seeks goodness.

There is a desire for goodness in every heart. When a person thinks of goodness, loves goodness, admires goodness, and looks for goodness in everyone in the world, that person so to speak collects good. When we recognize the goodness in any person it is like collecting the seeds of goodness and sowing them in our hearts. But when a person looks for evil, then he can see nothing but evil in every person. In this way he grows so accustomed to it that his world becomes full of evil. He has contemplated it and looked for it and created it. We will always find a complaining person complaining about this one or that one having done wrong. We will find perhaps he has a record of a thousand people having done wrong. The world is a record in his heart, a record of all those who have done wrong or evil. But if we study him we will see that he has as much evil as he has recorded, perhaps even more; because if a man has evil in him, he collects a thousand evils; he becomes a storekeeper of evil, although he is really discontented with evil.

When someone tells another about some evil, he thinks that he himself is so good, so free from all evil. This side of human nature we see even in children. One child will come and tell how naughty the other is, thinking, ‘I must be called good’. Such a tendency grows and develops; life gathers the wickedness in people; the heart becomes impressed; in time the evil is stored up. That which is the store becomes the treasure, the world within. He who stores evil cannot see good; because there is no good in this world that has not a little spark of evil in it; there is no evil in this world that has not a little spark of good. If a person only tried to find the spark of good, he could find it; but if a person seeks to find a little spark of evil in every good, he can do that also. Someone may say of another, ‘He is very good’, but the neighbor says, ‘Yes, he is good, but you do not know this about him: I will just tell you what he does’! Is there anyone who will never contradict when somebody praises another? There has never been anyone in history about whom somebody has not spoken evil.

What is really good? The answer is, there is no such thing as good or evil; there is beauty. That which is beautiful, we call good. That which is ugly compared with the beautiful, we call evil, whether it is manner, custom, idea, thought or action. This shows that this whole phenomenon of the universe is the phenomenon of beauty. Every soul has an inclination to admire beauty, to seek for beauty, to love beauty, and to develop beauty; even God loves beauty.

To be continued…