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Another Taoist Christmas

     Too busy with holiday commitments to blog.  But here’s some recycled thoughts on a Taoist Christmas:

    I have blogged on a Taoist view, or my Taoist view, of Thanksgiving.  But what about Christmas?  What would a Taoist make of that?

    First, and most obvious, a
Taoist would stand apart from the central function of the holiday:
celebrating the birth of the earth-bound expression of a singular,
transcendent God.  On both the question of birth and the question of
God, a Taoist would have reservations.

    Philosophic Taoism does not
recognize a transcendent God in the manner of Christianity.  God might
be found in Taoism (i.e. we could read Him into Taoist texts), but God
was not a part of the Taoist worldview in ancient times, and need not
be a part of a modernized Taoism.  As to birth, the Tao Te Ching
tells us that Tao (Way) encompasses both being and non-being; so, the
passage from pre-birth (whatever that might be) to birth, and from
birth to death, are not all that important: we (or the stuff we are
made of) are still part of Tao even as we make these transitions.  That
is why Chuang Tzu was able to get over the death of his wife fairly
quickly: he realized that she had simply moved into another form along
a ceaseless path of continual change.  Birth, then, need not be
celebrated, and God need not be celebrated.  Not much room there for
Christmas.

    But there may be one element of the Christmas story that a Taoist could relate to: the child in the manger.


   Taoism views the infant as closer to Tao than most adults.  As we
grow, we fill ourselves with all sorts of human learning, much of which
takes us away from our natural selves and catches us up in shallow
social conventions.  The mind of an infant is empty, and it is
precisely that sort of emptiness that Taoism strives for.  Thus, in
passage 55 of the Tao Te Ching, we read:

Embody Integrity’s abundance
and you’re like a vibrant child

hornets and vipers can’t bite,
savage beasts can’t maul
and fierce birds can’t claw,

bones supple and muscles tender, but still gripping firmly.   


  The child, in all of his innocence, cannot be harmed by human
knowledge and practices, which are utterly alien to him.  The child,
then, is something to celebrate.

    And the idea of a poor
child, a child of meager means, born in a manger, resonates with the
Taoist notion that the low will be high, the dark light, etc..  All the
more reason to rejoice at the Christmas scene.

    But the purpose of Taoist
rejoicing (which, in any event, would be circumspect) would not rest on
the promise of the ultimate transcendence of the Christ child.  Rather,
the child would be celebrated for his immanence; that is, in
recognition that each thing holds within itself the fullest expression
of itself and, under sufficient conditions of freedom, will grow into
itself fully.   

    This may not be too far off the
Christian message of the equality of all things before God, just
without the God.  Chuang Tzu tells us that in Way (Tao)  everything
"moves as one and the same."  Each thing has its place in Tao, its
Integrity, and Tao is the perfect summation of all things.  Each thing
thus deserves equal respect.  Furthermore, we should strictly limit our
actions, lest they interfere with the integrity of other things.  The
meaning and significance of each thing comes from within it.  We cannot
improve upon anything and we should nothing that might dominate or
impose our expectations on it. 

    So, it would be in that spirit –
a cautious, respectful, inward-looking spirit – that a Taoist would
celebrate the integrity and beauty of the child in the manger.

     Merry Christmas!

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One response to “Another Taoist Christmas”

  1. Zoomzan Avatar
    Zoomzan

    I think Daoists would celebrate Christmas, because Christmas is a Pagan holiday. In ancient times, many Pagan holidays marked the transitions of time, so that people could live in harmony with nature. This is certainly a Daoist ideal.
    Furthermore, Daoism promotes idyllic local customs. Christmas is a local custom. For most people, the theological implications are irrelevant. (In fact, many “real” Christians don’t celebrate Christmas, because it is a custom without biblical basis.)
    Lastly, the word God is very ambiguous. Many Pagan writers used the word God (or its Greek and Roman equivalents) very much as Confucians and Daoists used the word Dao.
    But there is nothing wrong with personalising the vision of Dao. Many Neo-Daoists understand Dao as a mere philosophical concept. This is because they base their interpretation of the Daodejing upon Wang Bi’s commentary. But earlier commentaries, such as Heshanggong and Laozi Xiang’er Zhu, indicate that Daodejing was surviving remnant of an ancient mystery tradition. This mystery tradition has similarities with mystery traditions worldwide, including references to the divine feminine (Xuanpin).
    Many rationalists viewed philosophy as something opposed to religion, spirituality, and mysticism. Therefore, they said that Heshanggong and Laozi Xiang’er Zhu are debased interpretations. But archeological evidences, as well as a public more and more receptive to ancient ideas, increasingly vindicate Heshanggong and Laozi Xiang’er Zhu.
    But really archeological evidences are irrelevant. A good teaching is like a seed. The more you pay attention to it, the more it flourishes. When it flourishes, it has many flowers. Each flower is as beautiful as the rest. We should not say, Daodejing affirms such and such, but it denies such and such. Instead, we should say, go read the Daodejing and see if it inspires you.

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