Course XXXI - Teaching 12: The Divine Incarnation

When the sages of Hes understood the immensity and greatness of the Creation and the wonderful analogy between Macrocosm and Microcosm, and between God and man, and noticed that the purpose of man is to come close to God, also they understood the need of manifesting externally the inner power of the soul with all of its attributes to become a medium to divinizing man.
If a human being contains the power of the Creation, he can be entirely near to God. But despite the imperative human need of union with a real purpose, he cannot achieve it because of the inharmonious state of his inner qualities: life, love and knowledge, instead of being a simple expression of the soul, become opposite forces waging war.
Even those beings reaching the highest and purest expression of inner knowledge of God also are differentiated between them and their brothers who still did not achieve this state. Love, knowledge and life are not discordant in man; in God, they are a unique and harmonious expression of Himself, a Divine Trinity. A being understands and even lives this knowledge, but always in an abstract way.
The abstract Divine Trinity dwelling in the human soul must be concretized in the Trinity. To this end, this operation must take place totally in an extraordinary being, similar to men, but of different nature, who can become a useful exemplar: a Divine Incarnation.
All Revealed Texts speak of an extraordinary being as direct expression of the Divine; they speak of a Man-God as a channel through which divine powers can reach Humanity, and as an eventual living Image of perfect man, so that those individuals in their search for God may steadily trust in him and get necessary faith and certainty in such a way that, by imitating him, may reach salvation and liberation. The Divine Incarnation does not belong to the human cycle; his nature is divine; so, it is outside the mental human rhythm; his mental nature is both divine and human: divine, because it does not belong to the cycle of human life and is a perfect and co-participating expression of the Trinity as a whole. At the same time, it is truly human because corporally is of the same nature of man.
The birth of the Divine Incarnation does not follow an ordinary natural process, because he should not have any stain tying him to a law of cause and effect. But, in accepting the human nature without any stain of the ordinary genetic tie, in spite of all he takes upon himself the entire karmic burden of men.
The expiatory sacrifice of the Divine Incarnation, who comes to be an exemplar among men, over all, is formed by the Incarnation. The process of his life among men, and even the process of his sacrifice surrendering himself to death as all of them do, just participates in this solemn Incarnation sacrifice. The Trinity is entirely active in this Being; He is Himself. His activity is the highest expression of life, love and knowledge, and promotes directly and strongly the souls of men so that the latter prepare their inner reservoir, affected by this active divine power.
The Great Initiate, who reached the highest grade of perfection but still has to delete a stain, is an example, but not the example as a whole. The Divine Incarnation, in case of not being actually accepted as such –both Divine and human– cannot become an entire exemplar of Humanity.
In Theology, the Mystery of the Divine Incarnation is primarily important and has been the power of any religion and philosophy in India, where it was enlarged, developed and commented. Its greatest sages have dealt extensively with the powers of the Trimurti, those of the Divine Incarnation, in the quake of great conceptual confrontations about this subject.