Christmas is a very dualistic time in Christian churches. In stories and sermons God is pictured as a theistic deity up there in heaven who sends his Son down here into this world of sin in order to redeem the world and humankind. Those of us who see the universe in terms of nonduality wonder how to make sense of Christmas. The good news is that the heart of the Christmas message is nonduality.

The theological heart of the Christian celebration of the birth of Jesus is the Incarnation. When interpreted correctly Incarnation is one of the most nondual teachings of the Church. It says that God became human. That is what sets Christianity apart from other monotheistic faiths. But the question is: Why did God become human? According to the early church father Athanasius, it was so that humans could become God.  

In the fifty-fourth chapter of his most well-known work, On the Incarnation, which he wrote when he was only as 23, he wrote this famous sentence, “God became man so that man might become God.” This teaching is known as theosis. It is the heart of the doctrine of the incarnation and therefore the heart of Christmas.

The Bible is filled with fantastic and miraculous tales surrounding the birth of Jesus. There are stories such as the Virgin Birth, the Roman census and the trip to Bethlehem, being turned away from the inn, necessitating Mary giving birth in a stable. There are the shepherds in the field keeping watch over their flocks by night, and the angels appearing to them and announcing the birth of the Savior. Later the magi or wise men appear, following a star until it leads them to the Christ child, after a quick side trip to Jerusalem to get directions. 

Those who show up in church after Christmas Day hear the subsequent stories of the presentation of Jesus in the temple and meeting Simeon and Anna. Then there is the Slaughter of the Innocents by King Herod as he tries to murder the infant Jesus, followed by the holy family’s flight to Egypt to escape the murderous king, and their subsequent return to Nazareth. There are so many stories of Christmas. I call them the myths of Christmas.

All the Christmas myths communicate spiritual truth. These truths often get lost when we get stuck on the issue of historicity. This is the problem with literalism. People’s minds are trained to be so closed that they cannot be open to the glory of the eternal Christ in us and through us and in and through all creation. The stories of Christmas are much more profound than literalists imagine. They contain truths for all people and all religions, not just a certain class of conservative Christian who holds the right creed.

The key to enjoying the Christmas season in churches at Christmastime is to listen to the stories with an ear to the deeper meaning. As you listen to the stories, interpret them as being about spiritual Reality here and now. Not events that happened 2000 years ago. These wonderful Christmas myths communicate timeless Reality available always. That is the Truth behind the Christmas myths. 

Every Advent I read W. H Auden’s For the Time Being: A Christmas Oratorio. Every year different parts of the lengthy poem catch my attention. Today I want to start by talking about the part of the poem that describes the Annunciation, which is the appearance of the angel Gabriel to Mary.  

In the Gospel of Luke the opening words of Gabriel are “Greetings, you who are highly favored! The Lord is with you.” Auden sheds a different light on Gabriel’s message. In his poem the first word out of Gabriel’s mouth is not “Hail” or “Greetings” but “Wake.” Wake up! Awake! 

In one sense Mary’s dream of a happy engagement and big wedding and living happily ever after will be disrupted by the announcement of the angel Gabriel that is going to change everything. As I read the poem I cannot help but think that there is another layer to this story. A spiritual layer. That when the messenger of God says, “Wake!” he is speaking of waking from the dream of life. 

I have been meaning to speak on this topic for a while now. An email I got from a listener a few weeks ago raised the issue, and I have not been able to forget it. I addressed the subject in a blog about a year ago, but I have not addressed it in a podcast in relation to nonduality. This is the question of justice. Those who are exploring nonduality wonder how it addresses questions of justice. This subject is raised in a couple of contexts.

One is that if there is no personal afterlife of the individual because the ego is an illusion, then what about all those people who did terrible things in life. People like Adolph Hitler or Pol Pot or war criminals or serial killers. If there is no Divine Judgment or hell, then does that mean these evil characters get off Scott-Free? It seems so wrong! So unjust! 

The other context in which this topic arises is that of working for justice in society today. I am talking about social action. Does nonduality mean that everything is fine just the way it is, and there is no need to try to make this a better and more just world? Does nonduality mean abandoning any sense of social justice or even personal morality? 

If Nondual Reality is beyond the duality of good and evil, does that mean that there is no moral arc to the universe? Does that mean that the arc of history does not bend toward justice?

I have exploring Biblical stories of spiritual awakening for a couple of months now. I am going to finish this series today by talking about spiritual experiences that fall short of full awakening but have some of the same qualities as awakening. I am not sure what to call these glimpses of Nondual Reality. You could call them partial awakenings, mini-awakenings, temporary awakenings, preludes to awakening or glimpses of spiritual awakening. You probably know what I am talking about. You may have experienced what I am talking about. 

I continue my series exploring biblical stories of spiritual awakening. There are so many wonderful ones! Today I examine another of my favorites, the story of the prophet Isaiah. Isaiah is considered one of the greatest prophets of the Hebrew scriptures. In the sixth chapter of his book he describes his opening to spiritual reality firsthand in detail. Often this passage is called the call of the prophet, but it is also the spiritual awakening of the prophet. 

Today I am exploring another famous story in the Bible that describes spiritual awakening. It is commonly known as the story of the prophet Elijah being taken off to heaven in a fiery chariot. But it is as much about Elisha as it is Elijah. It is also story of the enlightenment of the prophet Elisha.

I am continuing to tell these biblical stories of Awakening. I do this because I think it is helpful to show how, when, where and to whom spiritual awakening happens. This is important because there are so many misconceptions about spiritual awakening. There is no better story that illustrates the circumstances surrounding awakening than the story of the prophet Elijah. 

I am continuing the Biblical Stories of Spiritual Awakening. Today I am going to talk about one of my favorite characters and books in the Bible: Job. I resonate with Job because his path was like mine in some ways. He struggled with the same philosophical problems that I struggled with and that many Christians struggle with: the problems of evil and suffering. And in my life it led to a spiritual awakening, just like with Job.
 

I am continuing to look at stories of spiritual awakening in the Bible. This episode explores one of the most famous accounts - the story of Moses and the Burning Bush.