{"id":932,"date":"2013-07-13T01:31:20","date_gmt":"2013-07-13T01:31:20","guid":{"rendered":"http:\/\/localhost\/?p=932"},"modified":"2013-07-13T01:31:20","modified_gmt":"2013-07-13T01:31:20","slug":"24-indian-culture-and-external-influence-vol-14-the-foundation-of-indian-culture-volume-14","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/14-the-foundation-of-indian-culture-volume-14\/24-indian-culture-and-external-influence-vol-14-the-foundation-of-indian-culture-volume-14","title":{"rendered":"-24_Indian Culture and External Influence .htm"},"content":{"rendered":"\n\n
\n
\n


\n
\nIndian Culture and External Influence<\/span><\/font><\/b><\/p>\n

\n <\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font> <\/span>
\nI<\/font><\/span>N <\/font> <\/span><\/b>
\nCONSIDERING<\/span><\/font> Indian civilisation and its renascence, I suggested that a powerful new
\ncreation in all fields was our great need, the meaning of the renascence and the
\none way of preserving the civilisation. Confronted with the huge rush of modern
\nlife and thought, invaded by another dominant civilisation almost her opposite
\nor inspired at least with a very different spirit to her own, India can only
\nsurvive by confronting, this raw, new, aggressive, powerful world with fresh
\ndiviner creations of her own spirit, cast in the mould of her own spiritual
\nideals. She must meet it by solving its greater problems,<\/font><\/span> <\/font> <\/span>
\n–<\/font><\/span>
\n<\/font> <\/span>which she cannot avoid, even
\nif such avoidance could be thought desirable, – in her own way, through
\nsolutions arising out of her own being and from her own deepest and largest
\nknowledge. In that connection I spoke of the acceptance and assimilation from
\nthe West of whatever in its knowledge, ideas, powers was, assimilable, compatible
\nwith her spirit, reconcilable with her ideals, valuable for a new statement of
\nlife. This question of external influence and new creation from within is of
\nvery considerable importance; it calls for more than a passing mention.
\nEspecially it is necessary to form some more precise idea of what we mean by
\nacceptance and of the actual effect of assimilation; for this is a problem of
\npressing incidence in which we have to get our ideas clear and fix firmly and
\nseeingly on our line of solution.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nBut it is possible to hold that
\nwhile new creation – and not a motionless sticking to old forms <\/font> <\/span>
\n–<\/font><\/span> is our one way of life and
\nsalvation, no acceptance of anything western is called for, we can find in
\nourselves all that we need; no considerable acceptance is possible without
\ncreating a breach which will bring pouring in the rest of the occidental
\ndeluge. That, if I have not misread it, is the sense of a comment on these
\narticles in a Bengali literary periodical1<\/sup><\/font><\/span> 
\nwhich holds up the ideal of
\na new creation to arise<\/font><\/span><\/p>\n

\n <\/p>\n

\n1 <\/sup>Narayan, edited by Mr. C. R. Das<\/font><\/span>.<\/font><\/p>\n


\nPage-385<\/span><\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\nfrom within entirely on national lines and in
\nthe national spirit. The writer takes his stand on a position which is common
\nground, that humanity is one, but different peoples are variant soul-forms of
\nthe common humanity. When we find the oneness, the principle of variation is
\nnot destroyed but finds rather its justification; it is not by abolishing
\nourselves, our own special temperament and power, that we can get at the living
\noneness, but by following it out and raising it to its highest possibilities of
\nfreedom and action. That is a truth which I have myself insisted on repeatedly,
\nwith regard to the modern idea and attempt at some kind of political
\nunification of humanity, as a very important part of the psychological sense of
\nsocial development, and again in this question of a particular people’s life
\nand culture in all its parts and manifestations. I have insisted that
\nuniformity is not a real but a dead unity: uniformity kills life while real
\nunity, if well founded, becomes vigorous and fruitful by a rich energy of
\nvariation. But the writer adds that the idea of taking over what is best in
\noccidental civilisation is a false notion without a living meaning; to leave
\nthe bad and take the good sounds very well, but this bad and this good are not
\nseparable in that way: they are the inextricably mingled growth of one being,
\nnot separate blocks <\/font> <\/span>
\nof a child’s toy house set side by side and
\neasily detachable, <\/font> <\/span>
\nand
\nwhat is meant then by cutting out and taking one element and leaving the rest?
\nIf we take over a western ideal, we take it over from a living form which
\nstrikes us; we imitate that form, are subjugated by its spirit and natural
\ntendencies, and the good and bad intertwined in the living growth come in upon
\nus together and take united possession. In fact, we have been for a long time
\nso imitating the West, trying-to become like it or partly like it and have
\nfortunately failed, for that would have meant creating a bastard or twy-natured
\nculture; but twy-natured, as Tennyson makes his Lucretius say, is no-natured
\nand a bastard culture is no sound, truth-living culture. An entire return upon
\nourselves is our only way of salvation.<\/font><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nThere is much to be said here,
\nit seems to me, both in the way of confirmation and of modification. But let us
\nbe clear about the meaning of our terms. That the attempt in the last century
\nwhich still in some directions continues,<\/font><\/span> <\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nto imitate<\/font><\/span><\/p>\n

\nPage-386<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\nEuropean civilisation and to
\nmake ourselves a sort of brown Englishmen, to throw our ancient culture into
\nthe dustbin and put on the livery or uniform of the West was a mistaken and
\nillegitimate endeavour, I heartily agree. At the same time a certain amount of
\nimitation, a great amount even, was, one might almost say, a biological
\nnecessity, at any rate a psychological necessity of the situation. Not only
\nwhen a lesser meets a greater culture, but when a culture which has fallen into
\na state of comparative inactivity, sleep, contraction, is faced with, still
\nmore when it receives the direct shock of a waking, active, tremendously
\ncreative civilisation, finds thrown upon it novel and successful powers and
\nfunctionings, sees an immense succession and development of new ideas and
\nformations, it is impelled by the very instinct of life to take over these
\nideas and forms, to annex, to enrich itself, even to imitate and reproduce, and
\nin one way or in another take large account and advantage of these new forces
\nand opportunities. That is a phenomenon which has happened repeatedly in
\nhistory, in a greater or a lesser degree, in part or in totality. But if there
\nis only a mechanical imitation, if there is a subordination and servitude, the
\ninactive or weaker culture perishes, it is swallowed up by the invading
\nleviathan. And even short of that, in proportion as there is a leaning towards
\nthese undesirable things, it languishes, is unsuccessful in its attempt at
\nannexation, loses besides the power of its own spirit. To recover its own
\ncentre, find its own base and do whatever it has to do in its own strength and
\ngenius is certainly the one way of salvation. But even then a certain amount of
\nacceptance, of forms too, – some imitation, if all taking over of forms must be
\ncalled imitation,<\/font><\/span> – <\/font> <\/span>
\nis inevitable. We have, for instance, taken over
\nin literature the form of the novel, the short story, the critical essay among
\na number of other adoptions, in science not only the discoveries and
\ninventions, but the method and instrumentation of inductive research, in
\npolitics the press, the platform, the forms and habits of agitation, the public
\nassociation. I do not suppose that anyone seriously thinks of renouncing or
\nexiling these modern additions to our life, – though they are not all of them
\nby any means unmixed blessings, – on the ground that they are foreign
\nimportations. But the question is what we do<\/font><\/span><\/span><\/p>\n

\nPage-387<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\nwith them and whether we can bring them to be
\ninstruments and by some characteristic modification moulds of’ our own spirit.
\nIf so, there has been an acceptance and an assimilation; if not, there has been
\nmerely a helpless imitation.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nBut the taking over of forms is
\nnot the heart of the question.<\/font><\/span>
\n<\/font> <\/span>When I speak of acceptance and assimilation, I am thinking of certain influences,
\nideas, energies brought forward with a great living force by Europe, which can
\nawaken and enrich our own cultural activities and cultural being if we succeed
\nin dealing with them with a victorious power and originality, if we can bring
\nthem into our characteristic way of being and transform them by its shaping
\naction. That was in fact what our own ancestors did, never losing their
\noriginality, never effacing their uniqueness, because always vigorously
\ncreating from within, with whatever knowledge or artistic suggestion from
\noutside they thought worthy of acceptance or capable of an Indian treatment.
\nBut I would certainly repel the formula of taking the good and leaving the bad
\nas a crudity, one of those facile formulas which catch the superficial mind but
\nare unsound in conception. Obviously, if we "take over" anything, the
\ngood and the bad in it will come in together pell-mell. If we take over for
\ninstance that terrible, monstrous and compelling thing, that giant Asuric
\ncreation, European industrialism,<\/font><\/span>
\n<\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nunfortunately
\nwe are being forced by circumstances to do it, – whether we take it in its form
\nor its principle, we may under more favourable conditions develop by it our
\nwealth and economic resources, but assuredly we shall get too its social discords
\nand moral plagues and cruel problems, and I do not see how we shall avoid
\nbecoming the slaves of the economic aim in life and losing the spiritual
\nprinciple of our culture.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But, besides, these terms good and bad in
\nthis connection mean nothing definite, give us no help. If I must use them,
\nwhere they can have only a relative significance, in a matter not of ethics,
\nbut of an interchange between life and life, I must first give them this
\ngeneral significance that whatever helps me to find myself more intimately,
\nnobly, with a greater and sounder possibility of self-expressive creation, is
\ngood; whatever carries me out of my orientation, whatever weakens and belittles
\nmy<\/font><\/span><\/p>\n


\nPage-388<\/span><\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\npower, richness, breadth and height of
\nself-being, is bad for me. If the distinction is so understood, it will be
\nevident, I think – to any serious and critical mind which tries to fathom
\nthings, that the real point is not the taking over of this or that formal
\ndetail, which has only a sign value, for example, widow remarriage, but a
\ndealing with great effective ideas, such as are the ideas, in the external
\nfield of life, of social and political liberty, equality, democracy. If I
\naccept any of these ideas it is not because they are modern or European, which
\nis in itself no recommendation, but because they are human, because they
\npresent fruitful viewpoints to the spirit, because they are things of the
\ngreatest importance in the future development of the life of man. What I mean
\nby acceptance of the effective idea of democracy,<\/font><\/span> <\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nthe thing itself, never fully worked out, was present
\nas an element in ancient Indian as in ancient European polity and society,<\/font><\/span> <\/font> <\/span>
\n–<\/font><\/span>
\n<\/font> <\/span>is that I find its inclusion
\nin our future way of living, in some shape, to be a necessity of our growth.
\nWhat I mean by assimilation, is that we must not take it crudely in the
\nEuropean forms, but must go back to whatever corresponds to it, illumines its
\nsense, justifies its highest purport in our own spiritual conception of life
\nand existence, and in that light work out its extent, degree, form, relation to
\nother ideas, application. To everything I would apply the same principle, to
\neach in its own kind, after its proper Dharma, in its right measure of
\nimportance, its spiritual, intellectual, ethical, aesthetic, dynamic utility.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>I take it as a self-evident law of
\nindividual being applicable to group-individuality, that it is neither
\ndesirable nor possible to exclude everything that comes in to us from outside.
\nI take it as an equally self-evident law that a living organism, which grows
\nnot by accretion but by self-development and assimilation, must recast the
\nthings it takes in to suit the law and form and characteristic action of its
\nbiological or psychological body, reject what would be deleterious or poisonous
\nto it, – and what is that but the non-assimilable? \u2013 take only what can be
\nturned into useful stuff of self-expression. It is, to use an apt Sanskritic
\nphrase employed in the Bengali tongue, \u00e3tmas<\/i>\u00e3tkarna, <\/i>an
\nassimilative appropriation, a making the thing settle into oneself and turn
\ninto characteristic form of our self-being. The impossibility of<\/font><\/span><\/p>\n

\nPage-389<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\nentire rejection arises from the very fact of
\nour being a term of<\/font><\/span>
\n<\/font> <\/span>diversity in a unity, not really separate from all other existence, but in
\nrelation with all that surrounds us, because in life this relation expresses
\nitself very largely by a process of interchange. The undesirability of total
\nrejection, even if it were entirely possible, arises from the fact that
\ninterchange with the environment is necessary to a healthy persistence and
\ngrowth; the living organism which rejects all such interchange, would speedily
\nlanguish and die of lethargy and inanition.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>Mentally, vitally and physically I do
\nnot grow by a pure self-development from within in a virgin isolation; I am not
\na separate self-existent being proceeding from a past to a new becoming in a
\nworld of its own where no one is but itself, nothing works but its own inner
\npowers and musings. There is in every individualised existence a double action,
\na self-development from within which is its greatest intimate power of being
\nand by which it is itself, and a reception of impacts from outside which it has
\nto accommodate to its own individuality and make into material of self-growth
\nand self-power. The two operations are not mutually exclusive, nor is the
\nsecond harmful to the first except when the inner genius is too weak to deal
\nvictoriously with its environmental world; on the contrary the reception of
\nimpacts stimulates in a vigorous and healthy being its force for self-
\ndevelopment and is an aid to a greater and more pronouncedly characteristic
\nself-determination. As we rise in the scale we find that the power of original
\ndevelopment from within, of conscious self-determination increases more and more,
\nwhile in those who live most powerfully in themselves it reaches striking,
\nsometimes almost divine proportions. But at the same time we see that the
\nallied power of seizing upon the impacts and suggestions of the outside world
\ngrows in proportion; those who live most powerfully in themselves, can also
\nmost largely use the world and all its material for the Self, – and, it must be
\nadded, most successfully help the world and enrich it out of their own being.
\nThe man who most finds and lives from the inner self, can most embrace the
\nuniversal and become one with it; the <\/font> svar<\/font><\/i><\/span>\u00e3<\/font><\/span>at,
\n<\/font> <\/span><\/i>independent, self-possessed
\nand self-ruler, can most be the <\/font> samr<\/font><\/i><\/span>\u00e3<\/font><\/span>t,
\n<\/font> <\/span><\/i>
\npossessor and shaper of the world in which he lives,
\ncan most too<\/font><\/span><\/p>\n

\nPage-390<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\n
\ng<\/font><\/span>row one with all in
\nthe Atman. That is the truth this developing existence teaches us, and it is
\none of the greatest secrets of the old Indian spiritual knowledge.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nTherefore to live in one’s self,
\ndetermining one’s self-expression from one’s own centre of being in accordance
\nwith one’s own law of being, svadharma, <\/i>is the first necessity. Not to
\nbe able to do that means disintegration of the life; not to do it sufficiently
\nmeans languor, weakness, inefficiency, the danger of being oppressed by the
\nenvironing forces and overborne; not to be able to do it wisely, intuitively,
\nwith a strong use of one’s inner material and inner powers, means confusion,
\ndisorder and finally decline and loss of vitality. But also not to be able to
\nuse the material that the life around offers us, not to lay hold on it with an
\nintuitive selection and a strong mastering assimilation is a serious deficiency
\nand a danger to the existence. To a healthy individuality the external impact
\nor entering energy, idea, influence may act as an irritant awakening the inner being
\nto a sense of discord, incompatibility or peril, and then there is a struggle,
\nan impulse and process of rejection; but even in this struggle, in this process
\nof rejection there is some resultant of change and growth, some increment of
\nthe power and material of life; the energies of the being are stimulated and
\nhelped by the attack. It may act as a stimulus, awakening a new action of the
\n<\/font> <\/span>
\nself-consciousness and a sense of fresh possibility,
\n<\/font> <\/span>
\n–<\/font><\/span> by compa<\/font><\/span>rison, by suggestion, by
\nknocking at locked doors and arousing slumbering energies. It may come in as a
\npossible material which has then to be reshaped to a form of the inner energy,
\nharmonised with the inner being, reinterpreted in the light of its own
\ncharacteristic self-consciousness. In a great change of environment or a close
\nmeeting with a mass of invading influences all these processes work together
\nand there is possibly much temporary perplexity and difficulty, many doubtful
\nand perilous movements, but also the opportunity of a great self-developing transformation
\nor an immense and vigorous renascence.<\/font><\/span><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The
\ngroup-soul differs from the individual only in being more self-sufficient by
\nreason of its being an assemblage of many individual selves and capable within
\nof many group variations. There is a constant inner interchange which may for a
\nlong time<\/font><\/p>\n


\nPage-391<\/span><\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\nsuffice to maintain the vitality, growth, power
\nof developing activity, even when there is a restricted interchange with the
\nrest of humanity. Greek civilisation, – after growing under the influence of
\nEgyptian, Phoenician and other Oriental influences, <\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nseparated
\nitself sharply from the non-Hellenic\u201dbarbarian\u201d cultures and was able for some
\ncenturies to live within itself by a rich variation and internal interchange.
\nThere was the same phenomenon in ancient India of a culture living intensely
\nfrom within in a profound differentiation from all surrounding cultures, its
\nvitality rendered possible by an even greater richness of internal interchange
\nand variation. Chinese civilisation offers a third instance. But at no time did
\nIndian culture exclude altogether external influences; on the contrary a very
\ngreat power of selective assimilation, subordination and transformation of
\nexternal elements was a characteristic of its processes; it protected itself
\nfrom any considerable or overwhelming invasion, but laid hands on and included
\nwhatever struck or impressed it -and in the act of inclusion subjected it to a
\ncharacteristic change which harmonised the new element with the spirit of its
\nown culture. But nowadays any such strong separative aloofness as distinguished
\nthe ancient civilisations, is no longer possible; the races of mankind have
\ncome too close to each other, are being thrown together in a certain
\nunavoidable life unity. We are confronted with the more difficult problem of
\nliving in the full stress of this greater interaction and imposing on its
\nimpacts the law of our being.<\/font><\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>
\nAny attempt to remain exactly
\nwhat we were before the European invasion or to ignore in future the claims of
\na modern environment and necessity is foredoomed to an obvious failure. However
\nmuch we may deplore some of the characteristics of that intervening period in
\nwhich we were dominated by the western standpoint or move away from the
\nstandpoint back to our own characteristic way of seeing existence, we cannot
\nget rid of a certain element of inevitable change it has produced upon us, any
\nmore than a man can go back in life to what he was some years ago and recover
\nentire and unaffected a past mentality. Time and its influences have not only
\npassed over him, but carried him forward in their stream. We cannot go backward<\/font><\/span><\/p>\n

\nPage-392<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>to a
\npast form of our being, but we can go forward to a large repossession of
\nourselves in which we shall make a better, more living, more real, more
\nself-possessed use of the intervening experience. We can still think in the
\nessential sense of the great spirit and ideals of our past, but the form of our
\nthinking, our speaking, our development of them has changed by the very fact of
\nnew thought and experience; we see them not only in the old, but in new lights,
\nwe support them by the added strength of new view- points, even the old words
\nwe use acquire for us a modified, more extended and richer significance. Again,
\nwe cannot be "ourselves alone" in any narrow formal sense, because we
\nmust necessarily take account of the modern world around us and get full
\nknowledge of it, otherwise we cannot live. But all such taking account of
\nthings, all added knowledge modifies our subjective being. My mind, with all
\nthat depends on it, is modified by what it observes and works upon, modified
\nwhen it takes in from it fresh materials of thought, modified when it is
\nwakened by its stimulus to new activities, modified even when it denies and
\nrejects; for even an old thought or truth which I affirm against an opposing
\nidea, becomes a new thought to me in the effort of affirmation and rejection,
\nclothes itself with new aspects and issues. My life is modified in the same way
\nby the life influences it has to encounter and confront. Finally, we cannot
\navoid dealing with the great governing ideas and problems of the modern world.
\nThe modem world is still mainly European, a world dominated by the European
\nmind and western civilisation. We claim to set right this undue preponderance,
\nto reassert the Asia- tic and, for ourselves, the Indian mind and to preserve
\nand develop the great values of Asiatic and of Indian civilisation. But the
\nAsiatic or the Indian mind can only assert itself successfully by meeting these
\nproblems and by giving them a solution which will justify its own ideals and
\nspirit.<\/font><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The
\nprinciple I have affirmed results both from the necessity of our nature and the
\nnecessity of things, of life,<\/font><\/span>
\n<\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nfidelity
\nto our own spirit, nature, ideals, the creation of our own characteristic<\/font><\/span> forms in the new age and the new environment, but also a<\/font><\/span>‘ <\/font> <\/span>
\nstrong and masterful dealing with external influences which need not be
\nand in the nature of the situation cannot be a total rejec-<\/font><\/span><\/p>\n

\nPage-393<\/font><\/span><\/p>\n

<\/p>\n

\n

<\/span><\/p>\n

\ntion; therefore there must be an element of
\nsuccessful assimilation. There remains the very difficult question of the
\napplication of the principle,<\/font><\/span>
\n<\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nthe
\ndegree, the way, the guiding perceptions. To think that out we must look at
\neach province of culture and, keeping always firm hold on a perception of what
\nthe Indian spirit is and the Indian ideal is, see how they can work upon the
\npresent situation and possibilities in each of these provinces and lead to a
\nnew victorious creation. In such thinking it will not do to be too dogmatic.
\nEach capable Indian mind must think it out or, better, work it out in its own
\nlight and power,<\/font><\/span> <\/font> <\/span>
\n
\n– as the Bengal <\/font> <\/span>
\nartists are working
\nit out in their own sphere,<\/font><\/span>
\n<\/font> <\/span>
\n–<\/font><\/span> <\/font> <\/span>
\nand
\ncontribute some illumination or effectuation. The spirit of the Indian
\nrenascence will take care of the rest, that power of the universal Time-Spirit
\nwhich has begun to move in our midst for the creation of a new and greater
\nIndia.<\/font><\/span><\/p>\n

\n
\nPage-394<\/span><\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Indian Culture and External Influence   \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 IN CONSIDERING Indian civilisation and its renascence, I suggested that a powerful new creation in all fields was…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[],"class_list":["post-932","post","type-post","status-publish","format-standard","hentry","category-14-the-foundation-of-indian-culture-volume-14","wpcat-18-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/932","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=932"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/932\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=932"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=932"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=932"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}