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I  AM  THAT  I  AM

Uranda   May 21, 1953  Class

"And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses: I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me"

Here we have one of the most remarkable texts to be found in all holy writ. "and God said unto Moses"—now notice this is the answer first—"What shall I say unto them? And God said unto Moses, I AM THAT I AM—and then He added—"Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."

First, I AM THAT I AM  and then,  I AM.  Now, why?  What is the significance here?  We cannot hope to comprehend all of it in these few moments, but we can begin to see.

 

I AM THAT I AM.  And then he said, “I AM hath sent me unto you.”  So we have  I AM THAT I AM  and  I AM. In other words we immediately recognize the basic principles of two focalization points. The overall focalization point, and the immediate manifest focalization point. In other words, the LORD of Lords or KING of Kings:  I AM THAT I AM. 

Now what does that mean? We can immediately see two possible applications.  I AM  that particular  I AM.  I AM  that  I AM.  Which I AM? That one.  So we can think of it in that sense. Or we can take it:   I AM that which I AM. 

I AM that I AM  or  I AM THAT I AM.  And if you begin to meditate on that a little, many wonderful things can open up to you because here is a basic vibratory pattern of attunement, or association, with the LORD of Lords and KING of Kings. 

But, as there are the two immediately recognized aspects of significance here, we are not under the necessity of saying, “Well, which one?” But what are the significances of both, for both apply? It is not a matter of deciding, “Well I must mean this or it must mean that.” It means both. And, if we see it then from the standpoint of the invisible—I AM—the invisible focalization of Being in Reality—that I AM—then the invisible is made manifest in the visible realm.  I AM that I AM.  I am not separated, segregated, and set apart, and limited to the heavenly realm only. I AM in action down here in this realm of things, in the material world.  I AM that I AM. 

So we see here, immediately, the union of heaven and earth—the union of heaven and earth. What was it God had said to him a moment before? “Certainly”—not with any doubt whatsoever; but on a positive, absolutely certain basis—“I will be with thee.” Certainly I will be with thee.

Therefore we begin to see, as one aspect of significance, the fact that the focalization of deity in the inner, invisible realm has a means for the manifestation of Himself in the outer realm of Being. The focalization of the Whole, with respect to the focalization of the Negative Triune World. But there is also the other meaning:   I AM THAT I AM. 

Now first, what do we think or feel or realize when we express in inner consciousness I AM? Perhaps we should pause to note that human beings are constantly using the two words  I AM  to establish personal relatedness with ill conditions; association patterns, in other words. I am weak; I am this; I am that. Here we have the key to the patterns of individual, personal association. I AM—what? What are you? Are you going to classify yourself, and publicize yourself, on the basis of what you are in Reality, or on the basis of the limited factors which tend to manifest outwardly until the inner takes control? 

I AM—what? Human beings cannot themselves answer that question. The old idea of questioning, “Whence did I come? Whither do I go?” etc—and the human being says, “Well, I don’t know. I don’t know what I am, where I am, where I am going; I don’t know where I came from.” He is signifying that he does not understand himself and he does not know what he is. I AM—what? In the outer, unreal realm the human being seems to be something that he is not, in the limited sphere of being—he has come to believe himself to be that which he is not. He has established patterns of association with respect to himself which deny the Reality of Being. And the human consciousness is inclined to resent anyone who suggests that he does know; he is inclined to resist. That’s alright, as long as the resistance, or scepticism, is on an honest basis which is willing to recognize the truth. 

In relationship to myself, what man as a human being could do what you have seen me do. There isn’t one on the face of the earth, not one anywhere. No man, of himself, could do what you have seen me do. Then that which I AM is not merely as a man. That which you are in Reality is not merely as a human being. But if we recognize the Reality of that which I AM, and allow that to be made manifest as I AM, the Reality given form in outer expression, then we begin to have the pattern of relatedness, correct association, the union of the inner and the outer. 

So, the second statement was, “Thus shalt thou say unto the children of Israel, I AM hath sent me.” I AM hath sent me. In other words, although recognizing the focalization higher than himself, Moses was not being asked to deny the focalization of deity that was the Reality of himself. The higher focalization, yes but speaking from an inner standpoint, I AM hath sent me. So we have the manifestation of that which is inner and outer. 

But then—I AM THAT I AM. Recognizing the principle of focalization here, we see that the manifest aspect of I AM is related to other focalizations of deity, and all of these God Beings, or focalizations of deity, angels, or whatever term one wishes to use, come to a specific point, come to an apex. First in the manifest realm, and then in the invisible realm where we have I AM THAT I AM—for here we have at the apex, the LORD of Lords, the centering of every God Being in the Whole Holy World, the whole sphere of things insofar as we are aware of it—as it relates to us, it is the Whole Holy World. The absolute point of focalization. So, just as the brain contains within itself a pattern of focalization with respect to every cell of the body, so does the LORD of Lords carry within Himself a focalization with respect to every aspect of deity in the whole Body of God. 

So, whether it be with respect to you, or me, or anyone else, as far as the LORD of Lords is concerned, He can say I AM THAT I AM—by the very reason of the fact of your own God Being for which He provides the focalization—I AM THAT I AM—and thereby He is present in relationship to every human being on the face of the earth without exception. 

However, that which is the focalization of deity within the individual does not generally have much opportunity to express itself through the individual, and the outer man or woman does not reveal the inner Reality of Being. So, in the sense of the manifest pattern of action, He doesn’t say I AM that man, or I AM that woman. No, He says I AM THAT I AM—for by reason of the focalization of deity in you He is present in you, because the focalization of deity in you is focalized by Him. And once you begin to actually realize that, so that there is a consciousness of the principles or patterns of association in the Divine sense, you begin to have a sense of the meaningfulness of your own relatedness to God. 

Now, I AM THAT I AM.  I AM—what?  Immediately we begin to recognize that the human consciousness as such, without awareness of the proper pattern of association with Divine consciousness, is not capable of comprehending what I AM is, what the real basis of Being is. I AM—not something that is going to be, not something that was, but something that is—I AM. We could say, I AM the focalization of Reality.  But rather than attempting to convey by words to human minds just what I AM is, it is suggested to the human mind that for the moment the mind should be willing to accept that, without trying to comprehend it all at once as if that which I AM is were somehow separate from itself. For if there is an absolute acknowledgement of I AM then there is trust and, in the pattern of association in I AM the consciousness develops an awareness which permits I AM to manifest in the consciousness of man. And when I AM does manifest in the consciousness of man the consciousness of man has an awareness of I AM—and it’s the only way that you can know, within yourself. 

So, we do not begin to try to explain, in the sense of knowledge, to the mind of man as to what I AM is. It is enough for man to know that I AM THAT I AM. Having accepted that, and having ample opportunity to prove the Reality of it, we can begin to let it manifest in us, for it is not by our trying to analyze God that we can comprehend what God is but by letting God come into manifestation through our capacities of mind and heart, in the body, that we can begin to have awareness, and begin to be the burning bush, the point for the manifestation of the Flame of Life that is not consumed. 

“And God said unto Moses, I AM THAT I AM:  and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me.”  I AM.  So I AM relates to the center of the focalization of deity, whether in the inner realms or the outer realms. And there has to be a point of focalization. If the cells of your body do not have a point of focalization they cease to have meaning. The cells of human beings must have a point of focalization or they cannot be formed into a body of meaning. “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel: this is my name forever”—I AM THAT I AM.

© Emissaries of Divine Light