John Dupuche | Melbourne College of Divinity (original) (raw)
Papers by John Dupuche
TGreek culture seems to be the outcome of Athenian light. Indeed, the interplay of the trio - the... more TGreek culture seems to be the outcome of Athenian light. Indeed, the interplay of the trio - the one, the true, and the good to which is added the beautiful - is a hallmark of Greek culture. It contrasts with the tantra of Kashmir Shaivism, one of the great schools of Hindu thought, long forgotten but rediscovered only a few decades ago. This view from Kashmir fits in with the particular philosophy which I espouse, for Christianity is essentially a religion of paradox. In this sense it is essentially tantric. It is by experiencing paradox that the Christian arrives at the ultimate truth.
Chakras, foyers de conscience-énergie ; Regards sur une autre expérience du corps dans l’hindouisme et le christianisme
Transcendence and Violence [Book Review]
The Australasian Catholic record, Oct 1, 2004
Review(s) of: J. D'Arcy May, Transcendence and Violence: The Encounter of Buddhist, Christian... more Review(s) of: J. D'Arcy May, Transcendence and Violence: The Encounter of Buddhist, Christian, and Primal Traditions, New York: Continuum, 2003, pp.225, US$39.95.
Field work on the Kula ritual in Orissa
Journal of the Oriental Society of Australia, The, 2011
During the Golden Age of Kashmir 1,000 years ago, Vasugupta (ca 875-925 CE) 'discovered' ... more During the Golden Age of Kashmir 1,000 years ago, Vasugupta (ca 875-925 CE) 'discovered' the Sivasutra, which established a non-dualist school of thought now called 'Kashmir Shaivism'. In his massive Tantraloka (Light on the Tantras) Abhinavagupta (ca 975-1025 CE), the leading writer of that school, reviews all the tantras of his day and reinterprets them in the light of his tradition, which is properly called 'Trika', meaning three, since all reality is understood as a series of triads which are in fact non-dual. In chapter 29 of the Tantrāloka1 he describes the most extreme of the tantras, the Kula ritual, which Andre Padoux, one of the major authorities of Kashmir Shaivism, describes as 'an important element, in many respects the essential element, of tantrism'. The Kula tradition was the object of my doctoral research.
Through his ‘Tantrik Texts Series’ (1913-1940) Sir John Woodroffe initiated modern Western studie... more Through his ‘Tantrik Texts Series’ (1913-1940) Sir John Woodroffe initiated modern Western studies of the tantra. However, his 1922 translation of the Karpūrādi-stotra reveals how much he and his collaborators felt constrained to purge the scandalous aspects from the text. It is seriously flawed, and yet still commonly used. A new unexpurgated translation is needed. This article describes the rather complex story of the editions and commentaries on the stotra, together with some suggestions on date and authorship: in short, its context. It then provides an unexpurgated translation of the Karpūrādi-stotra along with the Sanskrit text. Lastly, it provides a short commentary on the structure of the text and its purpose. If Woodroffe had to conceal essential elements of the Karpūrādi-stotra, how reliable are the other translations and commentaries in his ‘Tantrik Texts Series’?
Comparative theology as defined by F. X. Clooney is rich in possibilities and able to lead in sur... more Comparative theology as defined by F. X. Clooney is rich in possibilities and able to lead in surprising directions. This article shows how an appreciation of the ferocious goddess Kali can, unexpectedly, lead to a heightened appreciation of the texts concerning the Virgin Mary. It gives a necessarily brief survey of the varied descriptions of Kali which, intentionally, defy any categorisation. In order to answer the questions put by some of her typical features, it studies, exegetically, a small number of texts concerning Mary, and only a few aspects of those texts, and leads to valuable new perspectives on the Blessed Mother. It does not consider the historicity of the Biblical episodes, but looks only at the evangelists' presentation of the personages and the theology. Lastly, it asks that if Jesus, surprisingly to many in his day, was called 'the Christ', can Mary be called 'the Kali'.
Void and Fullness in the Buddhist, Hindu and Christian Traditions
Contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the... more Contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the Abhishiktananda 1910-1973.
On the Gospel of Saint Mark
Abstract: It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127th Gen... more Abstract: It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127th General Congregation of November 20, 1964, notes that “…For the first time in the history of ecumenical councils, the principles dealing with non-Christians are set forth in solemn form.”
But the watershed text, Nostra Aetate, is intentionally ambiguous. Theologians from both camps see this ambiguity as intentional, leaving to the future the task of working things out more clearly.
Archbishop Lefebvre is totally opposed. In 2011 in Assisi, Pope Benedict, for his part, raises the question: how do we know the “true nature of religion”; is there a “common nature of religions that finds expression in all religions”. The usual style of theology, fides quaerens intellectum, however, seems unable to provide answers.
After tracing aspects of the development of Nostra Aetate in this 50th anniversary of Vatican II, and the subsequent responses, this paper suggests another approach based on mystical writers of the 5th century and their double understanding of theologia. It proposes making use the apophatic as well as the kataphatic nature of theology, shifting our focus and seeing our neighbour at last.
One summer, in the garden at home I observed those insects, which, united sexually, fly through t... more One summer, in the garden at home I observed those insects, which, united sexually, fly through the air without separating. They gave me a glimpse of my deepest wish. As I entered on adolescence, I knew I wanted pleasure and love, but permanently. I rejected death and the ‘petite mort’. I wanted the union to be eternal. How would this be achieved?
Catholic - Hindu Dialogue in Australia
The churning of the world. Essays on the anthropology of technologies in India
South Asia-journal of South Asian Studies, 2004
Crossing the threshold: Understanding religious identities in South Asia
South Asia-journal of South Asian Studies, 2005
Debate over the Hindu and Muslim religious identity, as well as the nature of the two communities... more Debate over the Hindu and Muslim religious identity, as well as the nature of the two communities' interaction, has generated different answers. To some, it has been an interaction full of conflict and conflict-resolution between two irreconcilable faiths. To others, it ...
Devī and tantric practice
The extreme tantric practice called the Kula ritual, for all its weaknesses and limitations, espe... more The extreme tantric practice called the Kula ritual, for all its weaknesses and limitations, especially in the eyes of the modern reader, cannot be simply dismissed as a perverse aberration. Abhinavagupta demythologises the fearsome yoginīs and replaces them with the sexual partner who nevertheless destroys the limited sense of the self. She eliminates the dualism of pure and impure, licit and illicit. The householder is the ascetic; the ordinary is extraordinary. Liberation and enjoyment coincide; the outer and the inner are one. All is valuable; all is a manifestation of the goddess and a means to attain the full expansion of consciousness. Even the repulsive is divinely revealing. What others consider unacceptable is, to the enlightened mind, the very means of spiritual advance. Far from being designed for persons of low character or undeveloped spiritual sensibility, the Kula ritual is designed for ‘the most advanced gurus and disciples’ (Tantrāloka 29.2a). The practitioner becomes Bhairava such that his every word is mantra and his every action is sacrifice. He achieves the goal of being ‘liberated while living’ (jīvan-mukta).
Journal of ecumenical studies, 2017
Roads of excess, palaces of wisdom. Eroticism and reflexivity in the study of mysticism
South Asia-journal of South Asian Studies, 2004
Polonia Sacra, Nov 1, 2014
The matter would become calmer if the text did not focus simply on the Jews and the inevitable po... more The matter would become calmer if the text did not focus simply on the Jews and the inevitable political problems, but opened out to include all the religions of the world. 25 José Cardinal Bueno y Montreal, of Seville, for his part 20 Ecclesiam suam para. 108.
Something exotic: the contribution of Kashmir Shaivism to the document “Woman and Man: one in Christ Jesus”
From comparative theology to comparative experience
TGreek culture seems to be the outcome of Athenian light. Indeed, the interplay of the trio - the... more TGreek culture seems to be the outcome of Athenian light. Indeed, the interplay of the trio - the one, the true, and the good to which is added the beautiful - is a hallmark of Greek culture. It contrasts with the tantra of Kashmir Shaivism, one of the great schools of Hindu thought, long forgotten but rediscovered only a few decades ago. This view from Kashmir fits in with the particular philosophy which I espouse, for Christianity is essentially a religion of paradox. In this sense it is essentially tantric. It is by experiencing paradox that the Christian arrives at the ultimate truth.
Chakras, foyers de conscience-énergie ; Regards sur une autre expérience du corps dans l’hindouisme et le christianisme
Transcendence and Violence [Book Review]
The Australasian Catholic record, Oct 1, 2004
Review(s) of: J. D'Arcy May, Transcendence and Violence: The Encounter of Buddhist, Christian... more Review(s) of: J. D'Arcy May, Transcendence and Violence: The Encounter of Buddhist, Christian, and Primal Traditions, New York: Continuum, 2003, pp.225, US$39.95.
Field work on the Kula ritual in Orissa
Journal of the Oriental Society of Australia, The, 2011
During the Golden Age of Kashmir 1,000 years ago, Vasugupta (ca 875-925 CE) 'discovered' ... more During the Golden Age of Kashmir 1,000 years ago, Vasugupta (ca 875-925 CE) 'discovered' the Sivasutra, which established a non-dualist school of thought now called 'Kashmir Shaivism'. In his massive Tantraloka (Light on the Tantras) Abhinavagupta (ca 975-1025 CE), the leading writer of that school, reviews all the tantras of his day and reinterprets them in the light of his tradition, which is properly called 'Trika', meaning three, since all reality is understood as a series of triads which are in fact non-dual. In chapter 29 of the Tantrāloka1 he describes the most extreme of the tantras, the Kula ritual, which Andre Padoux, one of the major authorities of Kashmir Shaivism, describes as 'an important element, in many respects the essential element, of tantrism'. The Kula tradition was the object of my doctoral research.
Through his ‘Tantrik Texts Series’ (1913-1940) Sir John Woodroffe initiated modern Western studie... more Through his ‘Tantrik Texts Series’ (1913-1940) Sir John Woodroffe initiated modern Western studies of the tantra. However, his 1922 translation of the Karpūrādi-stotra reveals how much he and his collaborators felt constrained to purge the scandalous aspects from the text. It is seriously flawed, and yet still commonly used. A new unexpurgated translation is needed. This article describes the rather complex story of the editions and commentaries on the stotra, together with some suggestions on date and authorship: in short, its context. It then provides an unexpurgated translation of the Karpūrādi-stotra along with the Sanskrit text. Lastly, it provides a short commentary on the structure of the text and its purpose. If Woodroffe had to conceal essential elements of the Karpūrādi-stotra, how reliable are the other translations and commentaries in his ‘Tantrik Texts Series’?
Comparative theology as defined by F. X. Clooney is rich in possibilities and able to lead in sur... more Comparative theology as defined by F. X. Clooney is rich in possibilities and able to lead in surprising directions. This article shows how an appreciation of the ferocious goddess Kali can, unexpectedly, lead to a heightened appreciation of the texts concerning the Virgin Mary. It gives a necessarily brief survey of the varied descriptions of Kali which, intentionally, defy any categorisation. In order to answer the questions put by some of her typical features, it studies, exegetically, a small number of texts concerning Mary, and only a few aspects of those texts, and leads to valuable new perspectives on the Blessed Mother. It does not consider the historicity of the Biblical episodes, but looks only at the evangelists' presentation of the personages and the theology. Lastly, it asks that if Jesus, surprisingly to many in his day, was called 'the Christ', can Mary be called 'the Kali'.
Void and Fullness in the Buddhist, Hindu and Christian Traditions
Contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the... more Contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the Abhishiktananda 1910-1973.
On the Gospel of Saint Mark
Abstract: It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127th Gen... more Abstract: It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127th General Congregation of November 20, 1964, notes that “…For the first time in the history of ecumenical councils, the principles dealing with non-Christians are set forth in solemn form.”
But the watershed text, Nostra Aetate, is intentionally ambiguous. Theologians from both camps see this ambiguity as intentional, leaving to the future the task of working things out more clearly.
Archbishop Lefebvre is totally opposed. In 2011 in Assisi, Pope Benedict, for his part, raises the question: how do we know the “true nature of religion”; is there a “common nature of religions that finds expression in all religions”. The usual style of theology, fides quaerens intellectum, however, seems unable to provide answers.
After tracing aspects of the development of Nostra Aetate in this 50th anniversary of Vatican II, and the subsequent responses, this paper suggests another approach based on mystical writers of the 5th century and their double understanding of theologia. It proposes making use the apophatic as well as the kataphatic nature of theology, shifting our focus and seeing our neighbour at last.
One summer, in the garden at home I observed those insects, which, united sexually, fly through t... more One summer, in the garden at home I observed those insects, which, united sexually, fly through the air without separating. They gave me a glimpse of my deepest wish. As I entered on adolescence, I knew I wanted pleasure and love, but permanently. I rejected death and the ‘petite mort’. I wanted the union to be eternal. How would this be achieved?
Catholic - Hindu Dialogue in Australia
The churning of the world. Essays on the anthropology of technologies in India
South Asia-journal of South Asian Studies, 2004
Crossing the threshold: Understanding religious identities in South Asia
South Asia-journal of South Asian Studies, 2005
Debate over the Hindu and Muslim religious identity, as well as the nature of the two communities... more Debate over the Hindu and Muslim religious identity, as well as the nature of the two communities' interaction, has generated different answers. To some, it has been an interaction full of conflict and conflict-resolution between two irreconcilable faiths. To others, it ...
Devī and tantric practice
The extreme tantric practice called the Kula ritual, for all its weaknesses and limitations, espe... more The extreme tantric practice called the Kula ritual, for all its weaknesses and limitations, especially in the eyes of the modern reader, cannot be simply dismissed as a perverse aberration. Abhinavagupta demythologises the fearsome yoginīs and replaces them with the sexual partner who nevertheless destroys the limited sense of the self. She eliminates the dualism of pure and impure, licit and illicit. The householder is the ascetic; the ordinary is extraordinary. Liberation and enjoyment coincide; the outer and the inner are one. All is valuable; all is a manifestation of the goddess and a means to attain the full expansion of consciousness. Even the repulsive is divinely revealing. What others consider unacceptable is, to the enlightened mind, the very means of spiritual advance. Far from being designed for persons of low character or undeveloped spiritual sensibility, the Kula ritual is designed for ‘the most advanced gurus and disciples’ (Tantrāloka 29.2a). The practitioner becomes Bhairava such that his every word is mantra and his every action is sacrifice. He achieves the goal of being ‘liberated while living’ (jīvan-mukta).
Journal of ecumenical studies, 2017
Roads of excess, palaces of wisdom. Eroticism and reflexivity in the study of mysticism
South Asia-journal of South Asian Studies, 2004
Polonia Sacra, Nov 1, 2014
The matter would become calmer if the text did not focus simply on the Jews and the inevitable po... more The matter would become calmer if the text did not focus simply on the Jews and the inevitable political problems, but opened out to include all the religions of the world. 25 José Cardinal Bueno y Montreal, of Seville, for his part 20 Ecclesiam suam para. 108.
Something exotic: the contribution of Kashmir Shaivism to the document “Woman and Man: one in Christ Jesus”
From comparative theology to comparative experience
It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127 th General Cong... more It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127 th General Congregation of November 20, 1964, notes that "…For the first time in the history of ecumenical councils, the principles dealing with non-Christians are set forth in solemn form." But the watershed text, Nostra Aetate, is intentionally ambiguous. Theologians from both camps see this ambiguity as intentional, leaving to the future the task of working things out more clearly. Archbishop Lefebvre is totally opposed. In 2011 in Assisi, Pope Benedict, for his part, raises the question: how do we know the "true nature of religion"; is there a "common nature of religions that finds expression in all religions". The usual style of theology, fides quaerens intellectum, however, seems unable to provide answers. After tracing aspects of the development of Nostra Aetate in this 50 th anniversary of Vatican II, and the subsequent responses, this paper suggests another approach based on mystical writers of the 5 th century and their double understanding of theologia. It proposes making use the apophatic as well as the kataphatic nature of theology, shifting our focus and seeing our neighbour at last.
One summer, in the garden at home I observed those insects, which, united sexually, fly through t... more One summer, in the garden at home I observed those insects, which, united sexually, fly through the air without separating. They gave me a glimpse of my deepest wish. As I entered on adolescence, I knew I wanted pleasure and love, but permanently. I rejected death and the ‘petite mort’. I wanted the union to be eternal. How would this be achieved?
It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127 th General Cong... more It is with a sense of pride and a certain amazement that Cardinal Bea, in the 127 th General Congregation of November 20, 1964, notes that "…For the first time in the history of ecumenical councils, the principles dealing with non-Christians are set forth in solemn form." But the watershed text, Nostra Aetate, is intentionally ambiguous. Theologians from both camps see this ambiguity as intentional, leaving to the future the task of working things out more clearly. Archbishop Lefebvre is totally opposed. In 2011 in Assisi, Pope Benedict, for his part, raises the question: how do we know the "true nature of religion"; is there a "common nature of religions that finds expression in all religions". The usual style of theology, fides quaerens intellectum, however, seems unable to provide answers. After tracing aspects of the development of Nostra Aetate in this 50 th anniversary of Vatican II, and the subsequent responses, this paper suggests another approach based on mystical writers of the 5 th century and their double understanding of theologia. It proposes making use the apophatic as well as the kataphatic nature of theology, shifting our focus and seeing our neighbour at last.
Comparative Theology is central to the publication entitled "Welcoming Each Other: Guidelines for... more Comparative Theology is central to the publication entitled "Welcoming Each Other: Guidelines for Interfaith Education in the Schools of the Archdiocese of Melbourne". It is a remarkable document. In fact, on 24 September last year, at a meeting with members of Catholic Education Melbourne, Bishop Ayuso, head of the Delegation from the Pontifical Council for Interreligious Dialogue and since May of this year the President of the Council, publicly received this document, spoke to it and commented on its uniqueness and worldwide significance.
Synopsis ''The Hebrew prophets successfully opposed the crude hierogamies of Canaan but in elimin... more Synopsis ''The Hebrew prophets successfully opposed the crude hierogamies of Canaan but in eliminating the image of the feminine from the godhead raised issues which demand a solution. How can the masculine and the feminine effectively be involved in the notion of the godhead? Kashmir Shaivism, an important system of thought which flourished a thousand years ago in Kashmir but was rediscovered only last century, provides some valuable insights into the question. Light and its splendour are imaged forth in the human couple.''
I There has been a concerted response from faith leaders in the community. Here are just a few qu... more I There has been a concerted response from faith leaders in the community. Here are just a few quotes. Rabbinical Council, 7 June 2017 " "Assisted suicide " and "voluntary euthanasia" corrode the moral structure of society, undermine a culture of familial and societal care and may lead to turning doctors against their obligation to heal or at least, to do no harm." … "A regime of '"voluntary euthanasia'" creates great pressures upon the vulnerable-the elderly sick-to relinquish their lives so as not be a burden upon others." The Board of Imams "It is the duty of doctors, relatives and the state to take care of the sick and to do their best to reduce their pain and suffering, but they are not allowed under any circumstance to kill the sick person." From the Joint Statement, 31 July, by the Bishops of the Anglican, Catholic, Lutheran, Greek Orthodox, Romanian Orthodox, Ukrainian Catholic, Coptic, and Syro-Malabar Churches "Endorsing suicide as a solution to pain and suffering sends a confusing message to our society, particularly to the young and vulnerable." … "When euthanasia or assisted suicide is an ever present-even if unspoken-option, how long will it be before the option becomes an expectation?"
I There has been a concerted response from faith leaders in the community. Here are just a few qu... more I There has been a concerted response from faith leaders in the community. Here are just a few quotes. Rabbinical Council, 7 June 2017 " "Assisted suicide " and "voluntary euthanasia" corrode the moral structure of society, undermine a culture of familial and societal care and may lead to turning doctors against their obligation to heal or at least, to do no harm." … "A regime of '"voluntary euthanasia'" creates great pressures upon the vulnerable-the elderly sick-to relinquish their lives so as not be a burden upon others." The Board of Imams "It is the duty of doctors, relatives and the state to take care of the sick and to do their best to reduce their pain and suffering, but they are not allowed under any circumstance to kill the sick person." From the Joint Statement, 31 July, by the Bishops of the Anglican, Catholic, Lutheran, Greek Orthodox, Romanian Orthodox, Ukrainian Catholic, Coptic, and Syro-Malabar Churches "Endorsing suicide as a solution to pain and suffering sends a confusing message to our society, particularly to the young and vulnerable." … "When euthanasia or assisted suicide is an ever present-even if unspoken-option, how long will it be before the option becomes an expectation?"
In the past the question facing humanity was 'how to survive?' The issue facing us here is 'how b... more In the past the question facing humanity was 'how to survive?' The issue facing us here is 'how best to die?' Our answer to these questions will determine the character of our laws and their application. What sort of world do we want? The great religions of the world have thought long and hard about these matters.
Age is no barrier to sexuality; on the contrary in virtue of life's experience, sexuality acquire... more Age is no barrier to sexuality; on the contrary in virtue of life's experience, sexuality acquires its most overwhelming intensity. There is no oxymoron in combining age, sexuality and spirituality. On the contrary, these become identical.
How find my truth? That was a big question. Via Br Steindl-Rast osb and Fr Bede Griffiths osb I c... more How find my truth? That was a big question. Via Br Steindl-Rast osb and Fr Bede Griffiths osb I came in touch with Dom. Thomas Matus osb in the monastery of Camaldoli in Italy who introduced me to Kashmir Shaivism. I had at last found the language, which explained what was happening in me. Just a single word or phrase would have a huge impact on me. It's as though a primal sound were starting to hum in me, as if an energy was arising.
Interreligious dialogue is one of the important ways for overcoming cultural and religious differ... more Interreligious dialogue is one of the important ways for overcoming cultural and religious differences and misunderstandings, and for contributing to world peace. But such a dialogue has to go beyond the social, institutional and purely academic areas: it has to reach the very depths of the spiritual, philosophical and theological insights of the religious traditions. In Buddhism, Hinduism and Christianity such insights are expressed in the apparently opposite, but in reality complementary concepts of Void (shunya) and Fullness (purna, in Greek pleroma). These concepts lead to the respective spiritual experiences and their interpretations in scriptures and philosophies. This volume contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the Abhishiktananda Society, and inspired by the ideas and life of Swami Abhishiktananda (1910-1973). These papers throw light on these fundamental concepts from the different traditions, and are an invitation to dialogue. H.H. the Dalai Lama gave the concluding speech on the importance of interreligious dialogue.