Book contents
- Frontmatter
- Dedication
- Epigraphy
- Contents
- List of Figures
- Foreword
- Acknowledgements
- 1 Camille Bulcke: A New Horizon of Indology
- 2 From Belgium to India: Inner and Outer Journeys
- 3 A Scholar-Priest in the Making
- 4 From Christ Bhakti to Tulsidas’ Rama Bhakti
- 5 Contributions to Indology and Scholarly Legacy
- 6 The Man and His Mission: A Critical Appraisal
- Glossary
- Bibliography
- Index
4 - From Christ Bhakti to Tulsidas’ Rama Bhakti
Published online by Cambridge University Press: 28 November 2024
- Frontmatter
- Dedication
- Epigraphy
- Contents
- List of Figures
- Foreword
- Acknowledgements
- 1 Camille Bulcke: A New Horizon of Indology
- 2 From Belgium to India: Inner and Outer Journeys
- 3 A Scholar-Priest in the Making
- 4 From Christ Bhakti to Tulsidas’ Rama Bhakti
- 5 Contributions to Indology and Scholarly Legacy
- 6 The Man and His Mission: A Critical Appraisal
- Glossary
- Bibliography
- Index
Summary
Camille's Inspiration and Anchor
During his lifetime, Camille Bulcke appeared to be an enigma, leaving several of his acquaintances nonplussed to see a devout Christian, an ardent missionary and an ordained priest with such inherent and infinite reverence for Tulsidas and his Rama bhakti. Indeed, Indian spirituality and religious traditions have attracted a fair share of Westerners, who left their homes to adopt India and embrace its religious and cultural practices. This illustrious list includes luminaries such as Annie Besant (England-born Annie Wood), a renowned Theosophist and a prominent campaigner for Indian independence; Sister Nivedita (Irish-born Margaret Noble), who became the disciple of Swami Vivekananda; Mirra Alfassa, or the ‘Mother’ of Aurobindo Ashram, Pondicherry; and Mirabehn (Madeleine Slade), a follower of Mahatma Gandhi. Undoubtedly, for these foreigners, India's cultural and spiritual values were the initial attractions, though most of them ended up participating in the independence movement that was pursuing self-respect, self-rule and anti-colonial nationalism. Camille was an exception; he joined the anti-colonial nationalist struggle but not as a political activist. Instead, he participated as a cultural campaigner seeking the respect and restoration of Hindi to its rightful place, by challenging the hegemony of English well beyond the formal end of British colonial rule. Unlike Sister Nivedita, Mirra Alfassa and Mirabehn, Camille came to India as a Christian missionary, and did not have a living person as his guide, mentor or patron; instead, he chose Tulsidas, a sixteenth-century Hindu devotional poet as his anchor.
Tulsidas as the core of Camille's personal, literary and spiritual life is all the more puzzling given that the Indian poet did not figure even remotely in Camille's world when he took the life-changing decision to renounce and become a Christian priest and later to take up missionary work in India. He considered it a divine command to give up worldly affairs and take his priestly vows, drawing inspiration from Father Constant Lievens, the wellknown Belgian missionary who served in the Chhota Nagpur region in India. It was only upon reaching India that Camille witnessed the hegemony of the colonial language, English, over the indigenous Indian languages.
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- Information
- Camille BulckeThe Jesuit Devotee of Tulsidas, pp. 104 - 174Publisher: Cambridge University PressPrint publication year: 2024