The term "bush" may be considered an appendix to the phrase “I AM,” for the seminal usage of both is in Ex 3, where their meaning is clearly synonymous in the light of anthroposophical insight. To that effect, see “I AM” herein. We saw in “I AM” that the higher “I Am” is the Christ Spirit, while the lower is the human Ego.

Let us reflect for a moment upon the nature of this duality. The Parable of the Prodigal Son, in both its higher and lower applications, speaks of two sons. The larger version is that of the whole Bible story, of how the “prodigal” son (humanity) fell away and how the other Son was sacrificed in order to bring the Prodigal back into familial unity. Recall from “The Nativity” the ancient prophetic maxim that the blessing would be “when the two become one.” This verity was enacted, in the sense of the process of Incarnation, as Luke tells us, in the twelve-year old scene in the temple (Lk 2,41-51). There the two Jesus children became one, Jesus of Nazareth. Lk 2,52 tells us of how this “one” “increased in wisdom and in stature, and in favor with God and man” over the period from age twelve to age “Thirty” (Lk 3,23). All four Gospels relate to us then the most divine stage of the Incarnation, when the “dove,” the Christ Spirit entered into Jesus of Nazareth, and he was then more fully Jesus Christ. This is the point at which the Incarnation was essentially completed. The “two-to-become- one” vehicles were incarnated in “The Nativity,” but the point at which the “Son” was adopted (or begotten) on Earth, was at the Baptism (see “Baptism-Dove”; “You are my begotten son, today I have begotten you,” Ps 2,7; see also Mt 3,17; Mk 1,11; Lk 3,22, as well as Is 42,1; and cf. Jn 1,12; Rom 8,23).

The story of the outgoing and return of the Prodigal Son is one first of descent and then reascent, respectively depicted in the fullness of the Bible account under what we will see under “Fission” and “Fusion.” The Old Testament is primarily a story of division or separation (“fission”), while the New Testament gives us that of reunion (“fusion”). We first saw the spiritual principle of “the two becoming one” in “The Nativity.” See the discussion there under fn 30 and the related text from Lect. 6, Gospel of St. Matthew (GSMt). The complex nature of this spiritual principle is shown in the passage from the Alexandrian church no later than the fifth century A.D., in which the Lord, asked when his kingdom would come, replies, “When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female.” See also fn 21 of “The Nativity.”

This divine “oneness” is beautifully expressed in Christ’s final prayer in John’s Gospel (Jn 17) in which he prays “that they may become perfectly one” (Jn 17,23) and “that they . . . may be with me where I am” (Jn 17,24). The growing union is later expressed by Lazarus/John in the magnificent evolutionary panorama of the Apocalypse. The final unity is there expressed in terms of the New Jerusalem, the union of the bride and bridegroom (Rev 21,2; see also “Bride/Bridegroom”), when the “Name” of Christ was also that of the human being (Rev 2,17; 3,12; 19,12; Is 44,5; 45,3-4; 56,5; 62,2; 66,22), the higher and the lower “I Am’s” become the same “name.”

Paul’s entire ministry was directed toward this union of the higher and lower “I Am’s.” We see it all the way from Rom 7-8 through Gal 2,20 (“Not I but Christ in me”) to Eph 1,9-10 when all things are united with Christ and the Father in “oneness.”

While the union of the “I Am’s” is expressed at the end of the Bible, it is equally apparent that the duality of meaning exists when the “I Am” is first introduced in Ex 3. As we saw, it was Christ speaking to Moses. But in truth, we had to show in “I AM” how this was so by reference to other scriptural passages. The metaphor of the “burning bush” which “was not consumed” appears more immediately to reflect the condition of the human soul (Ego). In “Karma and Reincarnation” we saw how the path of the human soul after death led first (after the brief etheric panorama) into the astral world where the “Purifying Fire” was to burn away all earthly desire and passion, in flames likened to “hell”—the sojourn which found a form of expression in the Roman Catholic doctrine of Purgatory.1 For “the burning bush” metaphor, the salient point we saw in that journey is how the Ego was not consumed. And it is never to be fully consumed unless and until it has failed, by the time of the ultimate “Fire” (Rev 20; 2 Pet 3,7), to take into itself (i.e., become one with) the higher “I Am.” When we get to “Fire,” in Vol. 2, “What Is Man?”, we shall see more fully the meaning of Christ’s statement, “I came to cast fire upon the earth” (Lk 12,49). We can then see more fully how it is that “the burning bush” on Mount Sinai was the approach of Christ, for the human being enters into oneness with the Christ through the element of “Fire,” the one “element” which is still united in Earth in its duality (both etheric or spiritual, on the one hand, and mineral or earthly, on the other). The reality of this is shown by the fact that some characteristic of fire is usually present in the Bible when a human being perceives a spiritual being. It was thus in the only explicit scriptural appearance of the Seraphim, when Isaiah saw the Lord (Is 6,1-8). See also, for instance, Gen 15,17; Gen 22,1-14; Ex 3,2-3; 13,21; 1 K 18,38; 2 K 1,10-14 and 2,11 and 6,17; Is 10,17; Mt 3,11; Lk 3,16 and 12,49; Acts 2,3; 1 Cor 3,13-15; Heb 1,7; Rev 1,14 et al.; and, in addition to “Fire,” see “Flaming” and “Thunder/ Lightning”; in all of which the fire element is associated with great holiness. It is the point of contact between Heaven and Earth.

I AM, Page 12
Bush, Page 2