Author Archives: interfaithashram

FATHER, love, king INCARNATION Preparation The purposes of God          A, Advent 1                            The divine purpose          A, Advent 1                            The emanation of the world Prolegomena of the Incarnation A, Advent 2                            The world of nature A, Advent 2                            The … Continue reading →

Dust jacket: About the book: Abhinavagupta, the leading figure in Kashmir Shaivism, is increasingly being recognised as one of the chief contributors to Indian thought. In his encyclopaedic work, the Tantrāloka, ‘Light on the Tantras’, he describes the various tantras … Continue reading →

Launch of John Dupuche, Towards a Christian Tantra ACU Melbourne, 11 November 2009 by John D’Arcy May, Irish School of Ecumenics, Trinity College Dublin  Autobiography the best medium of theology – but seldom so candid, courageous. Personal story essential for … Continue reading →

Why this blog? The purpose of this blog is to invite discussion and on the possibility of a Christian tantra.. “The ‘Christian tantra’, elaborated in a preliminary fashion in the last chapter, is presented to the readers for their assessment. … Continue reading →

These homilies began a long time ago, at Fané-les-Roses, a Mission Station hidden in the highlands of Papua. In this magnificent location, the thought came to address, in the course of the Three Year Cycle, all the major themes of our Christian … Continue reading →

Vijñānabhairava-tantra verse 90      reciting the phoneme A “O Goddess, as a result of reciting the phoneme A without either Ṃ or Ḥ the great flood of knowledge arises powerfully, Parameśvara himself.” अबिन्दुमविसर्गं च अकारं जपतो महान्। उदेति देवि सहसा ज्ञानौघः परमेश्वरः॥ … Continue reading →

‘Person-to-Person: vivarana of Abhinavagupta on Paratrimsika verses 3–4.’ In Indo-Iranian Journal 44: 1-16.

‘Christian Tantra’ Paper presented by Rev. Dr. John Dupuche  MCD University of Divinity, Australian Catholic University Catholic Interfaith Committee (chair) jeandupuche@gmail.com at the Interfaith Conference on Classical Tantra in the World’s Religions 14-15 November, 2105 Janssen Spirituality Centre, 22 Woodvale … Continue reading →

‘The Context of Tantra’ Paper presented by Rev. Dr. John Dupuche MCD University of Divinity, Australian Catholic University Catholic Interfaith Committee (chair) jeandupuche@gmail.com at the Interfaith Conference on Classical Tantra in the World’s Religions 14-15 November, 2105 Janssen Spirituality Centre, … Continue reading →

‘Seeing what is true and holy in others’  a presentation by Rev. Dr. John Dupuche  MCD University of Divinity, Australian Catholic University Catholic Interfaith Committee (chair) jeandupuche@gmail.com Spirituality, Wellbeing and Education Workshop Alfred Deakin Institute for Citizenship and Globalisation’s, Diversity … Continue reading →

Nostra Aetate – stages of creation, with a particular focus on paragraph 2 and the people involved in its development. Polonia Polonia Sacra 18 (2014) nr 4 (37) pp. 159-174. Key words:        “Nostra Aetate”, interreligious relations, ‘true and holy’, Society … Continue reading →

‘A Spirituality of Pleasure: Deciphering Vijñānabhairava Verse 68’, International Journal of Tantric Studies Vol. 9 No. 1 September 19, 2013. INTRODUCTION  The “non-dual” (abheda) school of Indian thought later known as Kashmir Shaivism reached its apogee about the year 1000 CE … Continue reading →

Dupuche, John, “„The “Scandalous‟ Tantric Hymn to Kālī Karpūrādi-stotra:an Unexpurgated Translation,” International Journal of Tantric Studies 8:1 (2012). Vol. 8 No. 1 (June 22, 2012) http://asiatica.org/ijts/8-1/scandalous-tantric-hymn-kali-ikarpuradi-stotrai-expurgated-translation/ Abstract: Through his ‘Tantrik Texts Series’ (1913-1940) Sir John Woodroffe initiated modern Western studies … Continue reading →

‘The Goddess Kali and the Virgin Mary, in Australian Electronic Journal of Theology. 19.1 (April 2012) 43-57. Abstract: Comparative theology as defined by F. X. Clooney is rich in possibilities and able to lead in surprising directions. This article shows … Continue reading →

‘Field Work on the Kula Ritual in Orissa’, Journal of the Oriental Society of Australia 43 (2011) 49-60. Introduction: During the Golden Age of Kashmir one thousand years ago, Vasugupta (c.875-925 CE) ‘discovered’ the Śivasūtra which established a non-dualist school … Continue reading →

‘Abhishiktananda Centenary Symposium’ in Australian Electronic Journal of Theology. 18 (2011) 249-258. Abhishiktananda Centenary Symposium – a report John R. Dupuche Abstract: Abhishiktananda (Henri Le Saux osb) (1910-1973) is one of the pioneers in interreligious dialogue. Together with his mentor, … Continue reading →

Dupuche, John and Michael Mifsud, “The draft of a “rule” for an interfaith ashram proposed by John Dupuche and Michael Mifsud, priests of the Archdiocese of Melbourne,” in William Skudlarek (ed.), Dilatato Corde (on-line journal of Dialogue Interreligieux Monastique / Monastic … Continue reading →

‘Milestones and Signposts in Interfaith Relations: the View from Christianity’. Australian eJournal of Theology 16 (2010) 10-17. I would like to approach this theme by looking at two outstanding figures, Francis of Assisi and Pope John XXIII. I will say a … Continue reading →

“Renewing Christian Anthropology in Terms of Kashmir Shaivism”, in Theology@ McAuley, E-Journal, Australian Catholic University, 2004. Introduction: My good friend Bettina Bäumer[1] relates the following story:  “It was a seminar in Vienna University where [Karl Rahner] also spoke and I gave … Continue reading →

“‘Jesus is the Christ.’ (Acts 9.22) Can Jesus be called Shiva?” in Theology@McAuley, E-Journal, Australian Catholic University, 2003. Introduction We welcome strangers to our land. Shall we exclude their gods? Is the Christian essentially dismissive, even in a kindly fashion? … Continue reading →

‘Person-to-Person: vivarana of Abhinavagupta on Paratrimsika verses 3–4.’ In Indo-Iranian Journal 44: 1-16.

2000 ‘Journey of faith – journey of interfaith’, Compass 34, summer, (2000), 15-17.

Abhinavagupta: The Kula Ritual as elaborated in chapter 29 of the Tantrāloka. Delhi, MotiLal BanarsiDass, 2003. 551 pp. from the Preface:          This monograph is a first reading of one chapter of the Tantrāloka written a thousand years ago … Continue reading →

Bäumer, B. and Dupuche J. (eds.) Void and Fullness in the Buddhist, Hindu and Christian Traditions. Delhi, D.K. Printworld, 2005.

Towards a Christian Tantra; The interplay of Christianity and Kashmir Shaivism. Melbourne, David Lovell Publishing, 2009 From the dust cover of the English edition : Poggi  How is it possible to reconcile two facts which seem irreconcilable: a precocious Christian vocation which … Continue reading →

Jesus, the Mantra of God, David Lovell Publications, 2005 From the blurb: Jesus, the Mantra of God explores the practice of the mantra in prayer.  … At the heart of this prayer is the Indian concept of mantra — focus … Continue reading →

Verse 162, Vijñānabhaivatantra                         union by revelation  “Hearing these words, the Goddess, merged into the throat of Śiva.” इत्युक्त्वानन्दिता देवि कण्ठे लग्ना शिवस्य तु॥ १६२॥ ityuktvānanditā devi kaṇṭhe lagnā śivasya tu || 162 | The Vijñānabhairavatantra is a dialogue … Continue reading →

Verse 135, Vijñānabhairavatantra         beyond liberation and bondage “Bondage does not apply to me, nor liberation. These are bogeymen to frighten people. This universe is mirrored in the intellect like the reflection of the sun in water.” न मे बन्धो न … Continue reading →

Verse 110, Vijñānabhairavatantra         the problem of evil “Just as the waves arise from the water, flames from fire and rays from the sun, so too from me, Bhairava, the aspects of the universe arise in their variety.” जलस्येवोर्मयो वह्नेर् … Continue reading →

Verse 109, Vijñānabhairava-tantra        becoming Śiva by means of reflection  “The Supreme Lord is all-knowing, all-doing, and all-doing, pervading. I am He indeed, the reality of Śiva. As a result of dwelling on this thought, one becomes Śiva. सर्वज्ञः सर्वकर्ता च व्यापकः … Continue reading →

Vijñānabhairavatantra v. 63 conscientising “The meditator should reflect that his whole body or the universe is composed of consciousness. [The body and the universe can also be considered] conjointly, without thought construct, [as consisting of consciousness]. The supreme awakening occurs in … Continue reading →

The following two poems listed in AusLit were quoted  from my book  Jesus, the Mantra of God, David Lovell Publications, 2005. AustLit aims to be the definitive virtual research environment and information resource for Australian literary, print, and narrative culture. … Continue reading →

The interfaith ashram, here at Warburton, just outside of Melbourne, in a beautiful location, is unusual, one of the first of its kind. There are five of us. A description of its purpose is given in another post. Dr. John Dupuche, … Continue reading →

Ch. 4, v. 6, Haṭhayogapradīpika         prāṇa (subtle breath), mind, equanimity “When the ‘subtle breath’ (prāṇa) gradually disappears and the mind (mānasaṁ) is dissolved, then the state of equanimity (samarasatva) arises. It is the experience of samādhi.”  यदा संक्षीयते प्राणो मानसं … Continue reading →

Ch. 4, v. 2, Haṭhayogapradīpika             process (krama), bliss, “And now I will tell you the best way to reach spiritual union (samādhi), which destroys death and brings happiness, the supreme bliss of Brahma.” अथेदानीं प्रवक्ष्यामि समाधिक्रममुत्तमम् । मृत्युघ्नं च सुखोपायं ब्रह्मानन्दकरं … Continue reading →

Ch. 4, v.5a,         Haṭhayogapradīpika             awakening, practice  “One should, therefore, with all diligence practice the mudrās in order to awaken the Sovereign Goddess sleeping at the entrance of Door of Brahma.” तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम् । ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासं समाचरेत् ॥ … Continue reading →

Ch. 3, v. 5b, Haṭhayogapradīpika, sleep (supta), ‘door of Brahma’, Goddess “One should, therefore, with all earnestness practice the mudrās in order to awaken the Sovereign Goddess (īśvarīm) sleeping (suptāṁ) at the entrance of Door of Brahma (brahmadvāramukhe).”  तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम् … Continue reading →

Ch. 3, v.4, Haṭhayogapradīpika, suṣumnā, (central channel), ‘cremation ground’, etc. “The ‘central channel’, the ‘path of emptiness’, the ‘aperture of Brahma’, the ‘great path’, the ‘cremation ground’, ‘Śambhu’s consort’ and the ‘middle way’: these are synonymous terms.” सुषुम्ना शून्यपदवी ब्रह्मरन्ध्रं … Continue reading →

Ch.3, v. 3d      Haṭhayogapradīpika             subtle-breath (prāṇa), time  “Emptiness is the pathway for prāṇa (subtle breath). For that reason it the principal path. Because of it, the mind does not depend on anything. Likewise (tadā), time (kālasya) is cheated (vañcanam) … Continue reading →

Ch.3, v. 3c.     Haṭhayogapradīpika              mind, non-dependence “Emptiness is the pathway for prāṇa (subtle breath). For that reason it the principal path. Because of it, the mind (cittaṁ) does not depend on anything (nirālambaṃ). Likewise, time is cheated [of its … Continue reading →

Ch.3, v. 3b.     Haṭhayogapradīpika             the royal road (rājapatha) “Emptiness is the pathway for prāṇa (subtle breath). For that reason (tadā) it the principal path (rājapathāyate). Because of it (tadā), the mind does not depend on anything. Likewise (tadā), time … Continue reading →

Ch. 3, 3a, Haṭhayogpradīpika           Emptiness and prāṇa  “Emptiness is the pathway of prāṇa (subtle breath)[1]. For that reason it is the principal path. Because of it, the mind is free (nirālambaṁ). Likewise, time is cheated [of … Continue reading →

 ‘VOID and FIRE’  Interfaith Teaching and Meditation on VOID and FIRE,  7 Sessions: 7, 14, 21, 28 October, and 4, 11, 18 November 2014  at Warburton Interfaith Ashram  Mela Interfaith Association seeks to promote the bonds of friendship between members … Continue reading →

Aboriginal associations[1]  with  3227 Warburton Highway, Warburton.   The area The house is located within the Wurundjeri people’s terrirory.[2] There are seven clans that make up the Wurundjeri, and we speak a language called Woiworung. Woiworung country is the entire … Continue reading →

  Desert Circle Over a few weeks in 1993, from 10-28 September, Greg Reynolds, who was living as a hermit in my house in the hills near Longwood East, and I toured the outback of Western Queensland in my little … Continue reading →

Ch. 4, v. 1, Haṭhayogapradīpika              the guru, the immaculate “Salutation to the guru, to Śiva, who is essentially ‘sound’, ‘point’, ‘division’. He who is constantly committed to him attains the state of purity.” नमः शिवाय गुरवे नादबिन्दुकलात्मने । निरञ्जनपदं याति … Continue reading →

Ch. 4, vv. 3-4,            Haṭhayogapradīpika             samādhi, liberation-while-living,  “The [terms] ‘royal yoga’ (rājayoga) and ‘absorption’ (samādhi), ‘beyond mind’ (unmanī) and ‘mind and beyond mind’ (manounmanī), ‘immortality’ (amaratva), ‘dissolution and reality’ (laya tattva), ‘emptiness and non-emptiness’ (śūnya aśūnya), ‘ultimate state’ … Continue reading →

Ch. 3, v. 2,            Haṭhayogapradīpika      guru, kuṇḍalī, Spirit, knots, lotus “When this sleeping kuṇḍalī is awakened by the gift (prasādena) of the guru, then all the lotuses (padma) are opened, and the knots … Continue reading →

Ch. 3, v.1,        Haṭhayogapradīpika             kuṇḍalinī, serpent, Spirit “As the serpent upholds the earth, its mountains and woods, so kuṇḍalī is the support of all the tantras.” स-शैल-वन-धात्रीणां यथाधारो|अहि-नायकः | सर्वेष्हां योग-तन्त्राणां तथाधारो हि कुण्डली || १ … Continue reading →

AN INTERFAITH ASHRAM (published in in Dilatato Corde Vol.1, no.1, 2011)  A description  Preamble: This proposal is not written from the viewpoint of any one tradition. Rather, it seeks to provide a common basis for all. The appendices give the characteristic … Continue reading →

Verse 145, Vijñānabhairava-tantra   The essence of the mantra The śloka reads as follows:  “The act of contemplation, while it is being progressively brought to the supreme level, is a ‘recitation’. Sound arises there spontaneously, sound that is the essence of … Continue reading →

Verse 116, Vijñānabhairava-tantra   All-pervading The śloka reads as follows: “Wherever the mind is directed, whether outside or inside, there Śiva is found. Since he is all-pervasive, where could one go?” यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि वा। तत्र तत्र शिवावास्था … Continue reading →

Verse 126, Vijñānabhairava-tantra  Equanimity The śloka reads as follows: “One should entertain neither hatred nor attachment to anything. When one is free from attachment and hatred, brahma moves in the centre.” न द्वेषम् भावयेत्क्वापि न रागम् भावयेत्क्वचित्। रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म … Continue reading →

Verse 119, Vijñānabhairava-tantra   Radical poverty The śloka reads as follows: “Whilst looking at a landscape, he should put his mind aside with regard to objects and memories. Once the body is without support, the Universal Lord appears.” वस्तुषु स्मर्यमाणेषु दृष्टे … Continue reading →

Travels 1948 From Melbourne by SS Strathaird to Adelaide then to Perth then via Cocos Islands to Colombo then via Bombay to Aden then to Port Said then to Southampton then by ferry to France, Lourdes etc; then by ferry … Continue reading →

Verse 116, Vijñānabhairava-tantra   All-pervading The śloka reads as follows: “Wherever the mind is directed, whether outside or inside, there Śiva is found. Since he is all-pervasive, where could one go?” यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि वा। तत्र तत्र शिवावास्था … Continue reading →

Verse 42, Vijñānabhairava-tantra   An unpronounceable mantra The śloka reads as follows: “On the other hand, by [noting) in due order the ‘gross’ phonemes of any piṅdamantra, [and] by rising through the stages ‘half-moon’, ‘dot’, ‘end of sound’, ‘void’, one becomes … Continue reading →

Verse 40, Vijñānabhairava-tantra:   The beginning and end of a sound   The śloka reads as follows: “He should focus on the beginning and end of any sound. By becoming ‘void’ due to the power of the void, the man takes … Continue reading →

Recitation (japa) summary of a teaching given by John Dupuche at the Interfaith Ashram, Warburton, January 2015 A mantra is a word or phrase or sentence, a ‘vocable’, something that is said. The term ‘mantra’ comes from two elements, ‘man’ from manas which means ‘mind’ and the suffix … Continue reading →

Abraham’s sacrifice of Isaac  EIC-AIS Conversation 9 August 2008 Abraham’s obedience Genesis The text of the Book of Genesis which was written in Hebrew reads: “After these events God tested Abraham, and said to him …’Take your son, your only … Continue reading →

‘Gayatrī mantra’ Suggested translation: “Earth, sky and heaven. Excellent above all is the Sun. Let us contemplate the divine radiance, which brings us to wisdom.” Notes: Rigveda 3.62.10 reads तत सवितुर्वरेण्यं भर्गो देवस्य धीमहि | धियो यो नः परचोदयात || tát savitúr váreṇ(i)yaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt … Continue reading →

Reincarnation Our conversation started with the question of reincarnation. The point was quickly made that reincarnation is not necessary, it is inefficient as a process and has many drawbacks. If a person is reincarnated, as the teaching goes, over very … Continue reading →