Indomania or Indophilia refers to the fascination and admiration for India, its people, and its rich cultural and traditional heritage, which has captivated various parts of the world. This interest is particularly notable among the cultures and civilizations of the Indian subcontinent, as well as in the Arab and Western worlds, especially in countries like Germany. The British colonial administration’s initial focus on governing their newly acquired territories sparked a deeper curiosity about India, particularly its ancient history and cultural legacy. Over time, individuals who dedicated themselves to the study of Indian culture, history, and traditions became known as Indologists, and their field of study came to be called Indology. The opposite of this admiration is referred to as Indophobia.
History
Historically, Indian civilization, recognized as one of the ancient great powers, has been celebrated as a vibrant amalgamation of diverse and rich cultures. Owing to its profound ancient heritage and significant contributions to the world, numerous notable figures have visited the nation and left behind accounts filled with admiration and praise. Among them, Philostratus, in his work Life of Apollonius of Tyana, documented the experiences of Apollonius during his travels in India. He recounts that Apollonius spoke highly of the country, offering glowing descriptions of its culture and wisdom.
“In India I found a race of mortals living upon the Earth, but not adhering to it. Inhabiting cities, but not being fixed to them, possessing everything but possessed by nothing”
The 2nd-century Roman philosopher Arrian praised India as a land of free people, noting that he encountered no slaves during his observations of the country. He further emphasized this remarkable aspect of Indian society, highlighting its distinctiveness in comparison to other civilizations of the time and wrote
“No Indian ever went outside his own country on a warlike expedition, so righteous were they.”
During the Islamic Golden Age, the renowned polymath Al-Biruni, often regarded as the founder of Indology, authored *Tarikh Al-Hind* (Researches on India). This comprehensive work documented India’s political and military history while delving deeply into its cultural, scientific, social, and religious heritage. Similarly, the writings of Al-Masudi also provided valuable insights into India. However, the establishment of Muslim rule in India occurred significantly later than the period of these scholarly contributions.
Al-Masʿūdī writes:
All historians who unite maturity of reflexion with depth of research, and who have a clear insight into the history of mankind and its origin, are unanimous in their opinion, that the Hindus have been in the most ancient times that portion of the human race which enjoyed the benefits of peace and wisdom. When men formed themselves into bodies, and assembled into communities, the Hindus exerted themselves to join them with their empire, and to subject their countries, to the end that they might be the rulers. The great men amongst them said, ” We are the beginning and end; we are possessed of perfection, pre-eminence, and completion. All that is valuable and important in the life of this world owes its origin to us. Let us not permit that anybody shall resist or oppose us; let us attack any one who dares to draw his sword against us, and his fate will be flight or subjection.”
Influence of India on Southeast Asia
With the expansion of the Indosphere, the cultural influence of Greater India spread significantly. This was facilitated by the transmission of Hinduism across Southeast Asia and the Silk Road dissemination of Buddhism, which led to the Indianization of the region. This process gave rise to non-Indian Southeast Asian native kingdoms that adopted Indianized elements. These kingdoms embraced Sanskritized languages, honorific titles, and Indian naming conventions for people and places. They also incorporated Indian mottos for organizations and educational institutions, alongside adopting Indian architectural styles, martial arts, music, dance, traditional clothing, and cuisine. This cultural integration was further reinforced by the ongoing historical expansion of the Indian diaspora, which continues to play a vital role in spreading Indian traditions and practices.
18th and 19th Centuries
During the 18th and 19th centuries, European perceptions of Indian history and culture oscillated between two extremes. While 19th-century European writers initially regarded India as a cradle of civilization and celebrated its rich heritage, this romanticized view gradually gave way to “Indophobia.” This shift led to the marginalization of Indian history and culture, as European perspectives became increasingly critical and dismissive.
In the 18th century, Voltaire wrote:
I am convinced that everything has come down to us from the banks of the Ganges, – astronomy, astrology, metempsychosis, etc… It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganges to learn geometry…But he would certainly not have undertaken such a strange journey had the reputation of the Indians’ science not been long established in Europe.
Much of the early fascination with Indian culture can be attributed to the influence of Sir William Jones. Jones was only the second Englishman known to have mastered Sanskrit, following Charles Wilkins. His groundbreaking observation that Sanskrit’s grammar and vocabulary shared similarities with Greek and Latin played a pivotal role in shaping the concept of the Indo-European language family. In February 1786, Jones famously proclaimed that Sanskrit was “more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either.” He translated Kalidasa’s play *The Recognition of Shakuntala* into English, publishing it in 1789. The Calcutta edition became an instant success, with two London editions following within three years. Jones also uncovered the Indian origins of chess and algebra. His contributions were foundational, as every field of Indian studies during that time drew inspiration from his pioneering work.
A significant development during the British Raj was the growing influence of Hindu traditions on Western thought and the emergence of new religious movements. For instance, Goethe drew inspiration from Kalidasa for the “Vorspiel auf dem Theater” in his work *Faust*. One of the early advocates of Indian-inspired philosophy in the West was Arthur Schopenhauer. In the 1850s, he promoted an ethical framework rooted in an “Aryan-Vedic theme of spiritual self-conquest,” contrasting it with what he viewed as the materialistic and worldly focus of the “Jewish” spirit. In the introduction to *The World as Will and Representation*, Schopenhauer asserted that the rediscovery of ancient Indian wisdom would mark one of the most transformative events in Western history.
Goethe and Schopenhauer were part of a wave of intellectual enthusiasm fueled by scholarly discoveries, particularly the groundbreaking work of Sir William Jones. (Goethe likely read Kalidasa’s *The Recognition of Shakuntala* in Jones’ translation.) However, the fascination with Sanskrit literature extended beyond German and British scholars and intellectuals. For example, Henry David Thoreau was an avid and sympathetic reader of the *Bhagavad Gita*. This interest in Indian thought even transcended the humanities and influenced the sciences. In the early stages of the development of the Periodic Table, scientists used Sanskrit prefixes to name yet-to-be-discovered elements, as seen in Mendeleev’s predictions for unknown elements.
Reflecting on the sacred texts of the Hindus, the Vedas, Voltaire remarked:
“The Veda was the most precious gift for which the West had ever been indebted to the East.”
Voltaire viewed Hindus as “a peaceful and innocent people, neither inclined to harm others nor capable of defending themselves.” A staunch advocate of animal rights and a vegetarian himself, he admired the ancient roots of Hinduism, which he used to challenge the claims of the Bible. He also acknowledged that the Hindus’ compassionate treatment of animals presented a stark and humbling contrast to the moral shortcomings of European imperialists.
Max Müller presented a series of lectures on the religion and literature of India. During his fourth lecture, he stated:
“If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered over the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India. And if I were to ask myself from what literature we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of the Semitic race, the Jewish, may draw the corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human a life… again I should point to India.”
Helena Blavatsky relocated to India in 1879, and her Theosophical Society, established in New York in 1875, gradually transformed into a unique blend of Western occultism and Hindu mysticism during the later years of her life. The Hindu-inspired aspects of Theosophy influenced subsequent movements such as Ariosophy and Anthroposophy. These ideas eventually played a role in the resurgence of New Age spirituality during the 1960s to 1980s. Notably, the term “New Age” itself originates from Blavatsky’s 1888 work, *The Secret Doctrine*.
20th Century
The Hindu reform movements gained traction among Western audiences following Swami Vivekananda’s impactful appearance at the World Parliament of Religions in Chicago in 1893. Vivekananda went on to establish the Ramakrishna Mission, a Hindu missionary organization that remains active to this day.
Several other spiritual leaders played significant roles in introducing Hinduism to Western audiences, including A.C. Bhaktivedanta Swami Prabhupada (founder of the Hare Krishna movement), Sri Aurobindo, Mata Amritanandamayi, Meher Baba, Osho, Maharishi Mahesh Yogi (known for Transcendental Meditation), Sathya Sai Baba, and Mother Meera, among others. Their teachings and movements helped popularize Hindu philosophy and practices globally.
During the 1960s and 1970s, a wave of Indomania swept through the Western world, marked by a growing fascination with Indian culture. This trend was closely tied to the hippie counterculture movement, exemplified by the “hippie trail,” a journey many Westerners undertook to India during this era. The Hare Krishna movement also rose to prominence in the 1960s, further popularizing Indian spirituality. Indian filmmakers like the acclaimed Bengali director Satyajit Ray and musicians such as Ravi Shankar gained significant recognition in the West. Indian musical influences, particularly the use of the sitar, began to permeate Western music, including jazz (as seen in Indo jazz) and rock. Renowned artists like The Beatles (notably during their time in India), The Rolling Stones, Led Zeppelin, and Jimi Hendrix incorporated these elements, contributing to the emergence of psychedelic music genres such as raga rock and psychedelic rock.
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