rture? The [=A]rya Sam[=a]j--what, in that event, would be her
resistance to the centripetal force that we have noted in her blind
patriotism? The reactionary Theosophists--after the provocative action
had ceased--what of them? Would not the Indian jungle, which they are
trying to reduce to a well-ordered garden of indigenous fruits, speedily
lapse to jungle again? We shall not attempt to answer our own questions
directly, but proceed to the second part of our programme sketched on p.
122. How far then have Christian and modern religious ideas been
_naturalised_ in New India, whether within the new religious
organisations or without? Whatever the fate of the organisations, these
naturalised ideas might be expected to survive.

[Sidenote: Modification of doctrines.]

[Sidenote: Elements of Christianity being naturalised in India--three.]

We recall the statements made on ample authority in an earlier chapter,
that certain aspects of Christianity are attracting attention in India
and proving themselves possessed of inherent force and attractiveness.
These, the dynamical elements of Christianity, were specially the idea
of God the Father, the person of Jesus Christ, and the Christian
conception of the Here and Hereafter. For although Hinduism declares a
social boycott against any Hindu who transports his person over the sea
to Europe, within India itself the Hindu mind is in close contact with
such modern religious ideas. The wall built round the garden will not
shut out the crows. Indeed, like the ancient Athenian, the modern Hindu
takes the keenest interest in new religious ideas.

To comprehend the impression that such new religious ideas are making,
we must realise in some measure the background upon which they are cast,
both that part of it which the new ideas are superseding and the
remainder which constitutes their new setting and gives them their
significance. In brief, what is the present position of India in regard
to religious belief; and in particular, what are the prevailing beliefs
about God?

[Sidenote: Indian beliefs about God--Polytheists; Theists; Pantheists.]

A rough classification of the theological belief of the Hindus of the
present day would be--the multitude are polytheists; the new-educated
are monotheists; the brahmanically educated are professed pantheists.
Rough as it is, we must keep the classification before us in trying to
estimate the influence upon the Indian mind of the Christian ide