Phillippe Dupuis

Born :

Died : 

Nationality : 


1954 : Phillippe is on the left-front of Meher Baba at his tomb at Upper Meherabad, India
1954 : Phillippe is on the left-front of Meher Baba at his tomb at Upper Meherabad, India

The above images were taken in India - 1954

Baidul is right of Meher Baba and Frank Eaton is behind Phillipe.

Meanwhile, some of the Westerners had already arrived in Bombay. On September 11th,1954, Meherjee and Nariman brought them to Ahmednagar at 10:30 P.M. The group consisted of the following individuals, ranging in age from twenty-three to eighty:

Phillippe Dupuis of New York


Lord Meher Volume 13, Page 4417

India ; 1954
India ; 1954
—Somewhere in France


... The main teaching I got from India… (was)…that spiritual life is no fun, no adventure, no part-time, not excitement! It is like the modern wars. It is total! It is not to be thought only, but lived. The best way to do it is to give up everything—forget everything; be ready and glad to die at the feet of one's Master, if you have the grace to have one. All else seems to me loss of time, compromise. No one can barter with God. This is why I wish I were dead in India, not only to myself but to my body ... if B. asked me to do so. To try to be spiritual in the West seems to me to be a mockery. Nothing is in favor of it—even though one would be a hero, a saint, or a giant of strength. To be spiritual we have to go back to school, to India, very humbly, and learn from the presence of our Master. There is nothing like the physical presence of a Master. We have to be ready to give up everything for the Beloved ... and die. This poor mind of ours is the main obstacle. It seems only the Master can put it aside for us and unlock our heart--which is the secret of all secrets...Let's go back to school, to the Master! He is our only way, our only hope—all depends on His Grace. Without Him ... darkness on top of darkness. And all the books in the world cannot give one-millionth of the bliss that one look of the Master can bestow on you. The trouble is that to follow a Master you must be a real hero …have a terrific strength which only He can give you. All along, it is a matter of Grace…


…He seemed enormously amused to think that we only saw Him for one minute and then Bang! got caught! …He said we were very lucky to be able to recognize an Avatar in such a short time...(Another time) He said: "There are 99 per cent chances that I shall drop My body before the end of next December. If I would not drop it, I would live up to 90 years of age—sitting on top of the chest of the whole universe."


Courtesy of  ; The Awakener  - Vol.2  No.4  1955


India 1954 ;( l - r ) Frank Hendricks, Charles Purdom, Phillippe, Francis Brabazon, Ben Hayman
India 1954 ;( l - r ) Frank Hendricks, Charles Purdom, Phillippe, Francis Brabazon, Ben Hayman
MSI Collection ; 1954, India - Phillipe is on the far left holding a coat
MSI Collection ; 1954, India - Phillipe is on the far left holding a coat

Introduction to Zen Buddhism, by DR. T. Z. Suzuki. $3.75.


This book is the latest in a series of volumes containing the recorded lectures of Dr. Suzuki, foremost authority on Zen Buddhism.


The doctrine of the `Buddha Heart,' more commonly known as Zen, grew up in China and Japan some fourteen centuries ago, through a school claiming to be the only one able to transmit the true essence of Buddhism directly from its Author, and not through documents or ritual.


In the esoteric Buddhist tradition, there are two main modes of initiation, the first, a gradual unfoldment of our spiritual faculties culminating in Illumination; the second, called "the abrupt method," may be given by the Master in the twinkling of an eye. This is what the Zen tradition calls Satori, or Illumination. It is the sudden end to a sort of organized fight between Master and disciple which can last for years. The Master uses a special method called 'Koan"—a series of well-prepared but paradoxical questions or actions, with which he tries to break through the limited consciousness of his disciple and provoke Satori. This mystical intuition cannot be understood through the obscurity of the Zen anecdotes ... Dr. Suzuki takes the precaution of insisting that the Koan exercises are unintelligible to the Western mind and should not be practiced without the help of an experienced teacher; yet he manages to convey the strange spell of its own which pervades Zen ... the full virtues of which can only be appreciated after Satori. Is this identical with God-Realization? Or is it comparable to the Baka which the pilgrim encounters on the various stages of the Path? For the Zen Buddhist there seems to be no half measure, no intermediary degrees between ordinary consciousness and Illumination. To go to this absolute, there are no two ways but only one, the total crushing of the mind, the mind of duality ... doesn 't this remind us of Baba's Man-O-Nash, annihilation of the mind?


The Zen Buddhist refuses any solace, any faith, any belief. He does not worship God, he does not expect any salvation, he does not even pretend to be spiritual. He only pays attention to the conversion of the ordinary human condition through Satori—even after Satori, he remains simple, ordinary, earthly. Yet we gather from Dr. Suzuki 's fascinating book that he, though no longer "with" us, is truly One with us.


Courtesy of The Awakener - Spring 1954 ; Volume 1 Number 4