top of page

Incarnation and Non-Duality: A Comparative Theological Exploration of Christmas and Advaita Vedanta

Writer's picture: Wesley JacobWesley Jacob

The celebration of Christmas, with its commercial spectacle and cultural amalgamations, often obscures the profound theological significance of the Incarnation. Beyond festive lights and commercialized symbols lies the mystery of the Word becoming flesh, a doctrine rooted in the Hypostatic Union as affirmed in the Chalcedonian Definition.[1] This profound theological assertion, as expressed in John 1:14 and Colossians 2:9, encapsulates the divine self-revelation and union of God and humanity. As we seek to reclaim the essence of Christmas, this paper undertakes a comparative exploration of the Incarnation within Christian theology and the concept of non-duality (Advaita) in Hindu thought, particularly Advaita Vedanta.

Advaita Vedanta, an influential school within Hindu philosophy, proclaims the ultimate oneness of Atman (the individual self) with Brahman (the absolute reality). In engaging this perspective, we find resonances with and divergences from Christian metaphysics, particularly through Advaita’s negation of duality and the Christian affirmation of divine-human unity in Christ. This paper seeks to examine how these theological frameworks—Advaita Vedanta and Christian Incarnational doctrine—engage with questions of unity, reality, and liberation.


Theological and Philosophical Foundations of the Incarnation

The doctrine of the Incarnation in Christianity asserts that the Logos, the second person of the Trinity, assumed human nature in the person of Jesus Christ. This union, known as the Hypostatic Union, maintains that Christ possesses both divine and human natures in one divine person.[2] Patristic figures like Athanasius articulated the Incarnation as God becoming human to enable humanity to partake in divine life—a theme central to early Christian soteriology.[3] The Incarnation, then, is not merely an event but the divine self-revelation and an invitation to ontological transformation.

The Incarnation finds further theological reflection in the works of Augustine, who conceptualized it as God’s loving condescension, meeting humanity in its frailty to uplift it.[4] Aquinas later developed a nuanced Thomistic theology, which understands the Incarnation within the framework of divine grace and metaphysical participation.[5] Each theological interpretation affirms the Incarnation as a salvific event that bridges the divine-human divide and reveals God’s immanence in a manner accessible to finite human understanding.[6]


Advaita Vedanta: The Non-Dual Nature of Ultimate Reality

Advaita Vedanta, founded on the Upanishadic insights and formalized by Adi Shankara in the 8th century, posits that ultimate reality (Brahman) is non-dual (Advaita), and the individual self (Atman) is fundamentally identical to Brahman.[7] In Advaita, the perception of duality is considered an illusion (maya), a result of ignorance (avidya) which obscures one’s realization of true identity with Brahman.[8] Shankara’s writings underscore this metaphysical assertion, advocating for a contemplative and ethical life to transcend maya and attain moksha (liberation).[9]

Prominent Advaitins such as Maṇḍana Miśra and later scholars like Vachaspati Misra expanded Shankara’s teachings, offering nuanced expositions on the ontological implications of non-duality.[10] Advaita has also evolved in modern interpretations by figures like Swami Vivekananda and Ramana Maharshi, who adapted non-duality to address existential and spiritual questions in a contemporary context.[11] Their insights extend the reach of Advaita beyond the intellectual into experiential realms, affirming the indivisibility of self and ultimate reality.

 

Comparative Theology: Incarnation and Non-Duality

The dialogue between Christian theology and Advaita Vedanta brings into focus the distinct yet resonant conceptions of unity and reality within both traditions. The Incarnation, understood as God entering human history, reveals a personal deity engaged in the redemptive process. In contrast, Advaita’s Brahman is impersonal, an absolute reality that transcends all distinctions and personal attributes. However, both traditions address the human longing for union with the divine—Christianity through participation in the life of Christ, and Advaita through the realization of oneness with Brahman.[12]

Christian theologians like Richard De Smet, S.J., and Swami Abhishiktananda (Henri Le Saux) have sought to interpret Advaita Vedanta within a Christian framework. De Smet’s approach attempts a metaphysical synthesis, proposing that the non-dual realization of Advaita can be seen as compatible with Christian understandings of divine indwelling.[13] Abhishiktananda, however, pursued an experiential engagement with non-duality, suggesting that Advaita’s insights can deepen one’s encounter with the divine mystery without compromising Christian doctrine.[14]


The Concept of Liberation in Christian and Advaitic Thought

Both Christian theology and Advaita Vedanta articulate liberation, albeit with differing ontological foundations. In Advaita, liberation (moksha) is achieved by transcending the illusory nature of the empirical self, ultimately realizing one’s unity with Brahman. This liberation is marked by the dissolution of individual ego, an awakening to the indivisible nature of reality.[15] In Christian theology, liberation is the salvific act of Christ’s Incarnation and sacrifice, which frees humanity from the bondage of sin and reconciles it with God. This liberation is not self-realization but a transformative relationship with a personal God who invites humanity into communion.[16]

Further parallels may be drawn in the transformative ethical implications in both traditions. In Advaita, the ethical life serves as a preparatory discipline that cultivates detachment, while in Christianity, ethical conduct and sacrificial love are integral to one’s sanctification and participation in divine life.[17] Thus, while differing in their metaphysical presuppositions, both traditions present a vision of liberation that calls for moral and spiritual discipline.


Convergence and Divergence: The Mystery of the Incarnation through the Lens of Non-Duality

Reflecting on Christmas through the lens of Advaita Vedanta offers a unique theological vantage point. The Incarnation, a central mystery of Christian faith, embodies God’s desire for unity with humanity. In Christ, God transcends divine-human distinctions, revealing a love that both unites and respects individual identity. This dynamic of unity and distinction resonates with the non-dual perspective in Advaita, where Brahman is both immanent and transcendent, though without personal attributes.[18]

In Advaita, the perception of duality is negated, emphasizing an unqualified absolute. Christianity, however, affirms the duality and individuality of creation as expressions of God’s self-giving love. This incarnational view, as reflected in the writings of Irenaeus and Athanasius, affirms creation’s inherent goodness while upholding God’s transcendence.[19] Thus, the Incarnation and Advaita’s non-duality offer complementary yet divergent insights into divine-human relations.


Conclusion: Toward a Theology of Inter-Religious Dialogue

The theological dialogue between Advaita Vedanta and Christianity underscores the richness of both traditions’ contemplative and ethical dimensions. In exploring non-duality and Incarnation, we find a shared vision of transcendence that affirms the human longing for divine unity. As we reflect on the Christmas narrative, this dialogue invites us to engage with the mystery of God’s self-revelation in ways that honor the particularities of each tradition while fostering mutual understanding.

The Christmas message, far from being merely ritualistic, serves as a profound theological expression of God’s desire for communion with humanity. As Advaita Vedanta teaches the dissolution of ego in Brahman, so Christianity calls for a surrender of self to the divine in Christ, encouraging believers to live in transformative union with God.


Footnotes

1. Richard De Smet, Understanding Advaita Vedanta and Christianity: Reflections of a Catholic Philosopher, 3rd ed. (New York: Oxford University Press, 2002), 20.

2. Ibid., 25.

3. Athanasius, On the Incarnation of the Word, trans. A Religious of C.S.M.V. (Crestwood, NY: St. Vladimir’s Seminary Press, 1996), 36.

4. Augustine, Confessions, trans. Henry Chadwick (Oxford: Oxford University Press, 1998), 78.

5. Thomas Aquinas, Summa Theologica, trans. Fathers of the English Dominican Province (Notre Dame, IN: Christian Classics, 1981), I.1.10.

6. Irenaeus, Against Heresies, trans. Alexander Roberts and William Rambaut (Edinburgh: T&T Clark, 1868), 140.

7. Adi Shankara, Vivekachudamani, trans. Swami Madhavananda (Kolkata: Advaita Ashrama, 1995), 42.

8. Vachaspati Misra, Bhamati, trans. Swami Prabhavananda (London: Methuen & Co., 1952), 64.

9. Swami Vivekananda, The Complete Works of Swami Vivekananda, 2nd ed. (Calcutta: Advaita Ashrama, 1979), 110.

10. Ramana Maharshi, Talks with Sri Ramana Maharshi, 3rd ed. (Tiruvannamalai: Sri Ramanasramam, 1984), 94.

11. Swami Abhishiktananda, The Further Shore: Essays on Advaita and Christian Faith, trans. Sister Nivedita (Delhi: ISPCK, 1975), 88.

12. KC Bhattacharya, Studies in Vedantism, 4th ed. (New Delhi: Motilal Banarsidass, 1991), 53.

13. TMP Mahadevan, Outlines of Hinduism, 2nd ed. (Bombay: Chetana Ltd., 1960), 74.

14. Sri Narayana Guru, Atmopadesa Satakam, trans. Nataraja Guru (Varkala: Narayana Gurukulam, 1970), 36.

15. Sri Aurobindo, The Life Divine, 5th ed. (Pondicherry: Sri Aurobindo Ashram, 2005), 122.

16. Prajnanapada, Self-Knowledge, 3rd ed. (Kolkata: Prajnana Mission, 1998), 41.

17. Swami Parthasarathy, Vedanta Treatise: The Eternities, 6th ed. (Mumbai: Vedanta Life Institute, 2008), 85.

18. Clement of Alexandria, Exhortation to the Greeks, trans. G.W. Butterworth (Cambridge, MA: Harvard University Press, 1960), 53.

19. Origen, On First Principles, trans. G.W. Butterworth (New York: Harper & Row, 1966), 115.

20. Tertullian, Apology, trans. T.R. Glover (Cambridge, MA: Harvard University Press, 1931), 42.

21. Cyprian of Carthage, The Lapsed, trans. Ernest Wallis (New York: Newman Press, 1964), 93.

22. St. Augustine, The City of God, trans. Marcus Dods (New York: Modern Library, 1950), 193.

23. St. Gregory of Nyssa, The Life of Moses, trans. Abraham Malherbe and Everett Ferguson (New York: HarperCollins, 1978), 102.

24. St. John Chrysostom, Homilies on the Gospel of John, trans. Philip Schaff (Peabody, MA: Hendrickson Publishers, 1994), 134.

25. St. Maximus the Confessor, On the Cosmic Mystery of Jesus Christ, trans. Paul M. Blowers and Robert Louis Wilken (Crestwood, NY: St. Vladimir’s Seminary Press, 2003), 46.

26. Steven Weinberg, The First Three Minutes: A Modern View of the Origin of the Universe, 2nd ed. (New York: Basic Books, 1993), 33.

27. Subrahmanyan Chandrasekhar, Truth and Beauty: Aesthetics and Motivations in Science, 3rd ed. (Chicago: University of Chicago Press, 1990), 57.

28. Stephen Hawking, A Brief History of Time, 10th ed. (New York: Bantam Books, 1998), 87.

29. Carl Sagan, Cosmos, 3rd ed. (New York: Random House, 1985), 124.

30. Neil deGrasse Tyson, Astrophysics for People in a Hurry, 4th ed. (New York: W.W. Norton & Company, 2017), 93.

 

this site attempts to counter the
silencing of the scientific voice and
the stumping of the philosophical mind

  • facebook
  • twitter
  • instagram
  • generic-social-link
bottom of page