In manifestation in the material world, the divine self divides itself into an infinite number of particles that are emanated from divinity into the fractured nature of the universe as we experience it; and some measure of those fractured particles, according to level and order, assemble themselves into reflections of God's consciousness.
In diving Himself, God surrenders His divine form in an act of abject sacrifice. This enables Him to be born and to manifest on this level; but in a severely reduced state. His emanations arise and flow through the heart, the center of the spine, into the Being that gives each of us life; and in doing so, God is made man in the same way as Christ is made man-all the attendant suffering and sacrifice exemplified by Christ's life and death thus utterly incumbent upon each individual manifestation of God. God denies Himself in order to give us life; our own life is, in other words, a sacrifice of God's very own life on our behalf. In this way Christ has already died for our sins before we are born; it is in the fact of our birth itself that Christ's sacrifice is already implicit, since God dies that we may be born.
This is one of the esoteric meanings of the Holy Denying force. In denying Himself, God gives birth to us; and in self-remembering, we return (if and insofar as we are able) to God, returning the favor of His Mercy by giving himself back to himself (one of the esoteric meanings of the worm ouruboros.)
Christ's sacrifice objectifies this action by demonstrating that just as God dies for us, so we must die for God. The fact that the divine emanation of self, of Being, takes place within us in each moment of life as the divine inflow enters us and creates our being places an action of divinity at the heart of our lives; and this is why Christ calls us to be as He is, that is, to return to the sensation of this inherent divinity. This, in the end, is what self remembering is: the remembering not of myself in this life, but of God in this life. One is reminded of Ibn 'Arabi's remark that we are vicegerents of divinity. It is an essentially Swedenborgian action; we realign with the inflow, and rediscover the essence of our own Being as the essence of God.
It is, as well, no different than what Meister Eckhart calls us to. We are meant, as Christ did, to become God; not as the tyrants of our own Being, but as servants of His.