Sri Aurobindo
Early Cultural Writings
(1890 — 1910)
Part Eight. Reviews
“God, the Invisible King”
A remarkable book with this title by the well-known writer and thinker, Mr. H. G. Wells, has recently appeared, of which only a few extracts are before us, but these are sufficient to reveal its character and thought.
It is on the part of the writer, speaking not for himself personally alone but as scribe to the spirit of his generation, a definite renunciation of the gospel of an all-sufficient rationalism, a discovery of God, a profession of faith in spirituality as the one lever by which mankind can rise out of the darkness and confusion of its present state into a more perfect living.
He professes his faith in the God within, the invisible King, who is the immortal part of us, in a coming kingdom of God upon earth which shall not only be a spiritual state in the individual, but the open brotherhood of a divine rule among men, and in self-identification with God, service of him, absolute surrender to him as the whole rule of life for the enlightened modern man.
This is, indeed, a remarkable change of spirit and change of mental outlook and, if Mr. Wells’ claim is just that he is writing as a scribe to the spirit of his generation, it means a revolution in Europe far more important than the Russian with all its idealism and its hopes for a new and beneficent change in politics and society.
It means the union of Eastern spiritual knowledge and religious faith with Western pragmatic idealism and their fusion into the basis of a new culture and, we will not say a new universal religion, — for religion must vary with the variations of human nature, — but a new practical spirituality in which all mankind can become one.
There is much in Mr. Wells’ statement of his new-born belief that is imperfect, limited and a little crude, much that is grasped with an over-hasty zeal, as was inevitable in the first light of an unripe awakening.
Some of the old limitations of the rationalistic Western mind with its too external outlook upon things still cling 
about his new spiritual discovery.
He tells us that the kingdom of God on earth is “not a metaphor, not a mere spiritual state, not a dream, not an uncertain project, . . . it is the close and inevitable destiny of mankind.”
This classing of the inner spiritual state, the kingdom of God within us, with a metaphor, a dream, an uncertain project reveals the lingering taint of an excessive pragmatism.
The spiritual state is the one thing indispensable; until the mass of mankind can awaken into it, the dream of a perfect society, an open brotherhood of God’s rule, must end in failure and disappointment.
The kingdom of God within is the sole possible foundation for the kingdom of God without; for it is the spirit by which man lives that conditions the outer forms of his life.
Misled by this external view of things Mr. Wells, evidently, still believes that a political and social action is sufficient to bring about the millennium.
He has discovered that this action must be driven by a spiritual motive, pursued in the passion of a true religious fervour, consecrated to the indwelling God, effective only by an absolute self-surrender to the Divine.
But he has a limited vision of his God and brings to it all the aggressiveness and something of the fanaticism of all such limited religious conceptions.
“The new conceptions,” he writes, “do not tolerate either kings or aristocracies or democracies.
Its implicit command to all its adherents is to make plain the way to the world theocracy.
Its rule of life is the discovery and service of the will of God which dwells in the hearts of men and the performance of that will” in the life of the believer, the individual, and of the nation of which he is a part.
“I give myself to God not only because I am so and so, but because I am mankind. . . .
I become a knight in God’s service. . . .
I become a responsible minister of my king.
I take sides against injustice, disorder, and against all those temporal kings, emperors, princes, landlords and owners who set themselves against God’s rule and worship.
Kings, owners and all who claim rule and decision in the world’s affairs, must either show themselves clearly the fellow-servants of the believer or become the object of his steadfast antagonism.”
All this is very forcibly said, but it shows that the writer 
has not grasped the whole spiritual truth; he has not gone deep enough inward.
As once he dreamed of a class of scientific and rational supermen1 establishing a perfect social rule upon earth, so now he thinks that by the action of his banded servants of the invisible King declaring political and social war upon godless Czars, Kaisers, rulers and capitalists the same end can be achieved.
With them is God; in them God dwells, in the others, presumably, he does not dwell; those who have surrendered absolutely to him are the citizens of the kingdom and on them shall be peace; those who do not surrender or even fall short in their surrender, are interlopers, against them the sword.
A very old kind of militant religionism in a very modern form.
It ignores two ancient, two eternal spiritual truths; first, that God dwells in all and, secondly, that only by becoming conscious of the God within from within can humanity be saved.
God dwells in all and not only in the believer who is conscious of him, — dwells disguised and veiled, and it is by helping others to awaken to the veiled Divine within them that we go the2 straight way to the founding of his kingdom on earth.
True, an outward battle also has to be fought, but against forces, against institutions3 which stand in the way of the spreading of the light and the reign of brotherhood, not against men as unbelievers, — in a spirit of understanding, of knowledge, of firm will, but also of charity for ignorance and of love for the misled.
God, says Mr. Wells, is boundless love, but this boundless love, it seems, is not infinite enough to embrace those who do not believe with you; it rejects them with a steadfast antagonism, it banishes them as “interlopers”.
God’s work least of all should be pursued in a spirit of partisan and sectarian antagonism, but rather with a remembrance that the battle is only a way to peace and the peace must come by the inner submission of the opponent through his recognition of the Divine, through his awakening.
It is not enough that the believer should perform God’s will and fight for the performance of that will “in the acts and order of the state and nation of which he is a part.”
The nation also must be brought not only to believe, but to know, to see, to live in God, otherwise the national performance of God’s will, even if momentarily secured, will soon degenerate into a form.
It is possible that what the old religions called “the rule of the saints” may be a preliminary step to the establishment of the full kingdom of God, but that rule can only become secure by the light and fire which is in them kindling itself in the hearts of all mankind.
These defects of outlook come from a defect in the conception of the Divine.
It consists of “complete Agnosticism in the matter of God the Creator and entire faith in the matter of God the Redeemer”.
A distinction is made between the Veiled Being behind the universe and the living reality in our lives; the latter alone is the true God.
He is a personal and intimate God.
He is finite.
He is a spirit, a single spirit and a single person.
He has come, we know not whence, into the conflict of life.
He has begun and will never end.
And yet he is the immortal part and leader of mankind, our friend and brother and light of the world.
And from these first principles is drawn a description of God as certain qualities, boundless love, boundless courage, boundless generosity, thought and steadfast will, and as having motives, characteristics, an aim.
“This is the belief of the modern mind”, read, the modern Western mind, “with regard to God.”
We can see whence the crudities of this belief arise.
The Western mind is still burdened with its scientific vision of the universe as a play of brute force, of life as a struggle, the world a material entity, and therefore of the Spirit of the world, if any there be, conceived agnostically or with a sort of materialistic Pantheism as standing4 for these things only, the Breath of a physical universe, a sort of mechanical, inconscient Soul of things.
Out of this pure materiality mind and soul inexplicably evolve.
God appears only in man and his aspiration, his longings for a higher order of things, for love, universal sympathy, immortality.
This God and the mechanical inconscient Spirit of the world the Western mind finds it difficult — and no wonder — to bring under the same term.
The simple harmonious truth that God is veiled in the material universe which is only the lowest term, the first appearance of the cosmic Reality, that he unveils himself partially and progressively in man and to man, and that man by 
growth into self-knowledge and God-knowledge can grow into the whole truth of God and existence, which is one truth, — this seems still to be hidden from these wise men of the West.
His partial unveiling in man seems to them a birth of the once nonexistent Divine, a coming of God into the world, one knows not whence; and because man appears to be finite, God whom they conceive of as the sum of human aspiration to good, truth, beauty, immortality, is also conceived of as finite.
But how is that which has begun in Time secure against ending in Time? and how can a finite God be infinite love, courage, strength?
Only that which was from ever, can be for ever, and only that which is infinite in being, can be infinite in force and quality.
We have here an echo of the inconsequent Christian paradox of a soul born by the birth of the body, yet immortal to all eternity, combined with the metaphysical dogma of a God existent, not in being, but in becoming.
There is an element of truth and value in this belief, but it brings disabling limitations into our inner realisation of God and the practice of a divine life to which it gives a foundation.