Course XXXIV - Teaching 16: The Divine Incarnation

From the times when man, through his developing reason, was able to think, imagine and interconnect rationally and even observe the phenomenal world, the Manifestation around, with a critical view, he started discovering relationships and analogies between that which ultimately is called Macrocosm and Microcosm.
The said discovery, united with the ancestral impulse toward God, toward this eternal feeling, toward this eternal intuition about his divine source, leads to the emergence in the mind of man (of Masters Initiates and successive disciples) the idea and wish if deifying himself, of becoming god, or directly or through the union with the true Macrocosmic God.
This analogy stirs the conviction that the human soul contains necessary power so that man can manifest his most splendid attributes, and if man actually possesses the power of the Creation, he can reach God and come near Him as a whole.
But there is a stumbling block: total inner disharmony.
The human soul is unbalanced, and oscillates between knowledge and affectivity. Knowledge and faith fight each other as enemies.
Even the Trinitarian concept, being understood and grasped, was unable to comprehend the human soul with its concept of life and love. It was an abstract concept which just illuminated the human soul to certain extent, and even those exalted beings who grasped in depth the ancient Trinitarian concept, kept certain separateness and superiority in front of the human mass that did not reach those states. These perfect men, these chosen beings, always keep something, a stain, a bond; so, they are unable to represent entirely this human-divine ideal, and cannot be paradigms or guides orienting and channeling those wishes of human deification.
The Abstract Divine Trinity nothing can do in the human soul. It must be concrete and materialized in a quite perfect being, similar to men, but with different nature: so, this demands a true Divine Incarnation.
All revealed holy texts refer to this extraordinary being, a living image of the perfect, ideal man; a paradigm for the whole Humanity to trust and feel sure, because by imitating and loving him –which is another form of being united– they will succeed in finding the path to God, since he is messenger, guide, and God’s envoy.
This being, the Divine Incarnation, does not belong to the human cycle. His nature is truly divine and beyond the mental reach of man.
But he takes part in the nature of the divine and human mind at the same time: divine, because he belongs to another cycle of life, not to the human one, and expresses perfectly and co-participates in the Trinity; and also human, because he has to be of the same human nature in order to be a paradigm for man.
His birth is divine, with no stain or Karmic Law of cause and effect, but he carries over his shoulders the whole karma in order to incarnate, in order to be man.
Incarnation is true sacrifice. His life and his death are human and a part of the whole sacrifice. The Trinity is fully active in Him, it is Himself.
All gifts of love, knowledge and life find quite wide expression through Him: he is image of human fullness.
The Mystery of the Divine Incarnation is one of the most important in Theology, and although it has brought about tremendous controversies, the figure of Incarnated God has illuminated the souls of men and led them to exalted moral and spiritual experiences.