Surely no word or phrase is less understood, nor more critical to comprehension of the Bible story, than “I am.” Scripturally, we first encounter it in Ex 3 where God reveals to Moses that “I Am” is his “Name” (emphasis added):

(6) And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” (13) Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (14) God said to Moses, “I AM THE1 I AM.” And he said, “Say this to the people of Israel, [the]2 ‘I AM has sent me to you.’” (15) God also said to Moses, “Say this to the people of Israel, ‘The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’: this is my name for ever, and thus [the] I am [is] to be remembered throughout all generations. . . .”

One cannot understand the Mystery of Golgotha without first coming to see that this passage discloses the Mosaic equivalent of the maxim that contemporaneously graced the portal through which every candidate for initiation into the ancient Mysteries had to pass, namely, “Know Thyself.” Moses himself had been initiated into the Mysteries of Egypt (Ex 2,3-10) and of Midian (Ex 2,15-22). (See “Mysteries,” as well as Christianity as Mystical Fact [CMF]). In this passage God has “hidden his face” (again, see “Mysteries”) for some three millennia now (e.g., Deut 32,20; Ps 13,1, etc.) By understanding this, one can see a clear parallel between the plaintive cry “How long, O Lord?” in Ps 13,1 and that in Is 6,11. One can also come to understand more clearly the role that Moses played, he whose glory Paul called a “Fading Splendor.”

This passage, “I AM THE I AM,” can be understood only when it is seen that Moses stood at the critical point in human evolution when the Ego was making its transition from group or tribal soul to individual soul. Moses himself was gifted with the ancient and atavistic clairvoyance, and could not bring himself fully into the era of the developing “I Am”; hence he could not fully recognize it in the wilderness (Ex 17,6; Num 20,11- 12; Deut 32; 1 Cor 10,4).

The transitional nature of the revelation is indicated by Ex 6,2-3:

(2) And God said to Moses, “[the] I am [is] the LORD. (3) [It, the] I [Am,] appeared to Abraham, to Isaac, and to Jacob, as God Almighty [El Shaddai], but by my name [I Am, or] the LORD I did not make myself known to them.”

While heretofore the “name” that was pronounced has been considered to be “Yahweh,” it should now be realized that while it was indeed the Eloha Yahweh speaking, he here names himself by the “Name,” “I Am.” “I Am” is what Moses is instructed to call him in Ex 3,14, “Say this to the people of Israel, ‘[the] I Am has sent me to you’.” The Elohim are the primary rulers of Earth evolution (see I-16). From Occult Science (OS) we know that the Eloha Yahweh went with the Moon when it separated from the Earth. As such he was a “moon God,” and there is much documentation of this in the Hebrew tradition; but in the service of the Christ he reflected the spiritual light of Christ so that the name “I Am” was his name as a representative of the Christ (see I-7). We know that the Christ multifariously identified himself as the “I Am” in John’s Gospel and that this name is identified in Revelation as that of the redeemed. We shall see that this is the name pointed to by Isaiah in the suffering servant passages (for Isaiah “saw his glory and spoke of him,” Jn 12,41). And with this Steiner-enabled understanding of God’s name it is also possible, as we shall see, to come to deep new insight into the meaning of Paul’s “Not I but Christ in me” (Gal 2,20) and to see that the proper preposition in Gal 1,16 is the more literal Greek in and not to.3

And Paul makes it clear that the name referred to in Ex 6,2-3 above, which also appeared incognito to Abraham, Isaac and Jacob, was the Christ, the “I Am” (1 Cor 10,1-4).

At this point, let us pause to reflect that there is a critical dual aspect to the name “I Am.” To correspond with the dual nature of Adam (see “First and Second Adam”) there must be a higher and a lower “I Am.” Inasmuch as all humanity is infected by the Fall (Gen 3), the lower “I Am” is unable by itself to raise its three bodies to a state of purity equivalent to that of their pre-Fall status. The astral body that was infected in the Garden has, over time, spread its ailment into the denser etheric body and the latter, in turn, into the physical body, so that all our “members” (Rom 7,22,23) carry within them the effects of the original sin (which occurred through the Luciferic influence before the Ego had entered into humanity). It is the task of the young Ego (Job 32,4-6) to overcome this Luciferic infection, but due to its immaturity that young Ego is not equal to the task of overcoming the deeply ingrained consequences of the infection in the older and denser bodies. From “The Nativity” we saw how the unsullied etheric body of Adam, the part held back by the heavenly powers from the densification of the first Adam, became the “provisional Ego” of the Nathan Jesus child, until at age twelve the Ego of the Solomon Jesus child (which had been that of ancient Zarathustra) entered into it, to be replaced at age “Thirty” by the descending Christ Spirit at “Baptism.” Its descent had been foreseen by the ancient Zarathustra in the Great Aura (“Ahura Mazda” or “Ormuzd”) of the Sun, also by the Hebrew “fathers” and by Moses and Isaiah. The Christ Spirit is the “I Am” which speaks out in John’s Gospel and in the Apocalypse, and it alone is strong enough to eventually cure the “Three Bodies” (“members”) of their deeply ingrained consequences of sin. In Rom 7,22, Paul says that his “inmost self” delights “in the law of God” but is unable by itself to effect the cure of his other “members.” But this “inmost self,” or “Ego,” which he correctly identifies as his “mind” (Rom 7,23, being the same as his “I” in verse 21), has a primeval relationship to that from which it sprang, namely, the Christ. It is for this reason that Paul can speak in both Gal 1,16 and 2,20 of the Christ (i.e., the “I Am”) in him. By coming to a recognition and acceptance of that Christ, the pure “I Am,” the human being’s own Ego joins unto itself the power of that higher primeval Ego and thereby is enabled to heal the ages of infection of its lower three bodies or “members.”

Second Coming, Page 11
I AM, Page 2