The Christmas season invariably compels us to grapple with the difficulty of distinguishing the authentic essence of the celebration from the overwhelming commercialization that surrounds it. The true meaning of Christmas, much like a rare gem concealed within an expansive haystack, seems increasingly elusive. This dilemma was acutely brought to my attention during an evening drive through Commercial Street with my wife, Elizabeth, and our daughter, Prarthana. We found ourselves amidst a dazzling array of festive lights and displays, evoking both delight and perplexity. As Prarthana reveled in the spectacle, we were confronted with an eclectic assortment of symbols: the Nativity scene, the Star of David, Frosty the Snowman, Santa Claus, reindeer, Christmas trees, and presents—a bewildering amalgamation of incongruous representations. This confusion serves as a microcosm of the broader disorder that now dominates the modern Christmas narrative.
The humility and simplicity of the stable are obscured by the opulence and indulgence of commercialism, while the stillness of Bethlehem is drowned out by the clamor of consumerism. The profound mystery of the Incarnation is trivialized by festive revelry, and the twinkling lights of decoration are conflated with the Star of Bethlehem. Even the humble manger is conflated with images of affluence and luxury. Santa Claus is juxtaposed with the wise men, salesmen are confused with shepherds, and angels find themselves in an uneasy partnership with reindeer. In this distortion, the theological depth of Christmas—the revelation of the glory of God through the Incarnation—becomes buried beneath layers of superficiality and consumerist excess.
In a conversation with a dear Hindu friend, I was struck by his intriguing comparison of Christmas to a strand of Hindu philosophy known as Advaita Vedanta. This conversation sparked within me a desire to explore the theological intersection between Christianity and Advaita Vedanta, particularly through the lens of the Christian doctrine of the Incarnation. I articulated my belief that the Incarnation involves the second person of the Trinity, the Logos, assuming human flesh through the miraculous conception in the womb of the Virgin Mary. In Christ, divine and human natures are united in one divine person, a reality expressed in the Chalcedonian Definition and supported by scriptural passages such as John 1:14 and Colossians 2:9. This doctrine, known as the Hypostatic Union, remains a cornerstone of Christian orthodoxy across Roman Catholic, Eastern Orthodox, Anglican, and Protestant traditions.
This essay endeavors to critically engage the conceptual and theological dialogue between Advaita Vedanta and Christianity, particularly through the lens of non-duality. The term "Advaita" (from the Sanskrit for "non-dual") encapsulates the oneness of the individual self (Atman) with the ultimate reality (Brahman). Advaita Vedanta, a significant school of Hindu philosophy rooted in the Upanishads, proclaims the non-difference between the self and the absolute. This notion of non-duality, while central to Advaita Vedanta, also finds resonances in various religious traditions and invites a comparative examination of its philosophical and theological implications within Christian thought.
Particular attention in this comparative endeavor is given to the theological contributions of two Roman Catholic thinkers, Richard De Smet, S.J., and Swami Abhishiktananda (Henri Le Saux). De Smet sought to reconcile the metaphysical framework of Advaita Vedanta with Christian theology, while Abhishiktananda pursued a more experiential and mystical encounter with the concept of non-duality. My analysis contends that both approaches—conceptual and experiential—are crucial to fostering a meaningful engagement between Advaitins and Christians. Furthermore, the experiential dimension of religious life challenges traditional theological boundaries, encouraging dialogue that transcends mere doctrinal formulations.
The concept of "non-duality" finds expression in multiple religious traditions, including Hinduism, Buddhism, and Taoism. However, it remains philosophically complex and demands careful articulation within its respective metaphysical frameworks. In Advaita Vedanta, the term serves as a negation (a-dvaita), emphasizing the denial of duality rather than positing a particular metaphysical reality. This subtlety renders the concept open to interpretation and invites a critical philosophical dialogue with Christian theology.
Advaita Vedanta, far from being a mere intellectual exercise, forms the foundation of a religious tradition that has shaped Hindu thought for millennia. The philosopher Śaṅkara, through his commentaries on the Upanishads, crystallized Advaita Vedanta’s preeminence within Hinduism. His writings have profoundly influenced both Indian and Western philosophical discourse, underscoring the school’s importance in contemporary religious thought.
Reflecting on Christmas through the lens of Advaita Vedanta evokes the profound theological declaration of John’s Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The celebration of Christmas marks the moment when the Word became flesh, a doctrine that can be understood in conversation with Advaita Vedanta’s insight that ultimate reality transcends the distinctions perceived in the material world. In the Incarnation, God reveals Himself, bridging the chasm that separates the divine from the human.
Hindu and Christian frameworks approach this divine-human encounter through distinct theological lenses. In Hinduism, the law of karma governs the moral causality that binds individuals in samsara, the cycle of birth and rebirth. Liberation (moksha) is attained through the resolution of this karmic debt. Christian theology, in contrast, views the Incarnation as God’s initiative to liberate humanity from the bondage of sin. Through Christ’s sacrificial atonement, Christians believe they are redeemed from sin’s consequences and reconciled to God.
The maya of Advaita Vedanta, the illusion that veils the true nature of reality, finds a parallel in Christian thought regarding the fallen nature of humanity. Christians are called to die to themselves and live in the truth of God, not through detachment alone, but through union with Christ, who dispels the illusion of separation and makes possible the transformation into His likeness. This transformation is effected through the Holy Spirit, who acts as the divine guide, leading believers on their path to spiritual liberation.
In conclusion, the dialogue between Advaita Vedanta and Christian theology offers a fertile ground for comparative theological exploration. As we reflect on the true meaning of Christmas, we are reminded of God’s infinite love, manifest in the Incarnation, which bridges the human-divine divide. Christmas, in its theological profundity, transcends mere ritual observance and invites us to a deeper recognition of God’s desire to unite with humanity. The question remains: are we, in turn, prepared to receive this divine gift?
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