The Indians also have no sort of time-reckoning (the absence of it in their case expressing their Nirvana) and no clocks, and _therefore_ no history, no life memories, no care. What the conspicuously historical West calls “Indian history” achieved itself without the smallest consciousness of what it was doing.[133] The millennium of the Indian Culture between the Vedas and Buddha seems like the stirrings of a sleeper; here life was _actually_ a dream. From all this our Western Culture is unimaginably remote. And, indeed, man has never—not even in the “contemporary” China of the Chóu period with its highly-developed sense of eras and epochs[134]—been so awake and aware, so deeply sensible of time and conscious of direction and fate and movement as he has been in the West. _Western history was willed and Indian history happened._ In Classical existence years, in Indian centuries scarcely counted, but here the hour, the minute, yea the second, is of importance. Of the tragic tension of a historical crisis like that of August, 1914, when even moments seem overpowering, neither a Greek nor an Indian could have had any idea.[135] Such crises, too, a deep-feeling man of the West can experience _within himself_, as a true Greek could never do. Over our country-side, day and night from thousands of belfries, ring the bells[136] that join future to past and fuse the point-moments of the Classical present into a grand relation. The epoch which marks the birth of our Culture—the time of the Saxon Emperors— marks also the discovery of the wheel-clock.[137] Without exact time- measurement, without a _chronology of becoming_ to correspond with his imperative need of archæology (the preservation, excavation and collection of _things-become_), Western man is unthinkable. The Baroque age intensified the Gothic symbol of the belfry to the point of grotesqueness, and produced the pocket watch that constantly accompanies the individual.[138]