COMMENTARIES ON DISCOURSE 3

The Nature of Knowledge

By John Berges

31 (1) Paragraphs 1-82 Gaining the Knowledge of God

This discourse opens with the student asking the teacher whether there is a technique for gaining the knowledge of God. The teacher states that there are no techniques. Then through a series of questions directed at the student, the teacher makes it clear that the power of God is complex and too unwieldy for human beings. This leads to the following exchange:

Teacher: Do you understand that having the power to enlighten or destroy is a type of power that most people consign to God?

Student: Yes.

Teacher: So I was asking you to play God, hypothetically.

Student: I understand, but how does that answer my question about gaining the knowledge of God?

Teacher: It may not. I simply wanted you to have a glimpse of the perspective of the human-imagined God. [Italics mine.]

Student: Why?

Teacher: If you want the knowledge of God, you must have some perspective on the position of a God.

Student: But I didn’t mean that I wanted to have the knowledge of the God that humans have created. 

Teacher: It’s the only knowledge you can have. 54-62.

The final remark of the teacher in this section is very interesting. It indicates that the true nature of God (God’s knowledge and power) is beyond the range of human understanding and the only knowledge of God we can have is that of the “humanimagined God.” This is a “God” of our own creation, a God formed from the knowledge gained by humans through our experiences in the world of time and space. Basically, the fundamental nature of the human instrument through which we experience the universe creates the very conditions which prevent our direct experience of the knowledge and power of God. We only contact the concepts of God which we have created through our human instruments. 

At this point the student asks: “Why can’t I obtain the knowledge of the true God, First Source? Why isn’t there a technique that I can use to find and acquire this knowledge?” 63. 

The teacher elucidates further by explaining that human beings cannot control the spontaneous generation of thoughts and emotions and if one had the power of God this would be harmful. In other words, humans are not designed to express the power and knowledge of God.

Student: Then wouldn’t it make sense that if I had the knowledge of God, I would also have the discipline to control my thoughts and emotions?

Teacher: No.

Student: Why?

Teacher: Because your dominant reality is that of a human being with all of its weaknesses and foibles. You are designed to have spontaneous thoughts and emotions. You have instincts that respond to stimuli, and you cannot control your natural thoughts or emotions. You can suppress them. You can ignore them. You can even extinguish them, but only for a period of time.

Student: And this is why I can’t have the knowledge of God?

Teacher: Correct. 77-82.

38 (8) Paragraphs 83-132 Right Perspective

This section of the discourse is difficult to define, but its general theme deals with freedom from limitation and correct perspective. At this point in the dialogue the student is quite frustrated by the limitations imposed on him by the universe and God. In response, the teacher points out that “limitation is liberating.” 

Through a few exchanges the teacher suggests that “understanding the will of God is one and the same as possessing the knowledge of God.” 98. The student replies:

Student: I have the sense that you’re suggesting that if I understand what the creator desires from his creation, I would also understand a key component of the knowledge of God. In other words, in order to have the knowledge of God, I must know what God wants from me, what he desired me to become.

We next learn that God wants us to be free from limitations, to be liberated. Yet, this liberation must have some meaning—liberation into what? Nirvana? Apparently not, for the teacher asks:

Teacher: Why would your Creator create you, set you in a soul carrier that was bound to a reality of limitation, construct an elaborate universe school to educate you, and commission a vast array of instructors, only to enable you to pass into Nirvana or a blissful state?

The student has no answer to this question and the teacher proceeds to explain that there is a plan for “the collective unfolding of souls to realize the singular nature of universehood as an undivided process.” [emphasis mine] 118. 

This brings us to a key point in this section and this discourse. The student immediately wants to know how he can know this plan. The teacher says the student cannot. The student is once again frustrated and the teacher retorts:

Teacher: It is only because you take the undivided process and leap to its end, wishing to bring it closer into your reality of now. Your patience is exceeded by your vision of what is to be. 122.

Let’s put this into perspective. Here is how the teacher described this plan:

We move from neighborhoods to cities, to states, to nations, to continents, to hemispheres, to planets, to solar systems, to galaxies, to local universes, to superuniverses, to the Grand Multiverse – the all-encompassing structure of our collective unity.

And every step we emerge the victor of the lesser state of being in that our lives increasingly exemplify the presence of our collective perception of what is best for the evolutionary course set forth by First Source for the Grand Multiverse. 118

So, we see that the teacher is describing a process that unfolds in stages over enormous spans of time and space and dimensions of consciousness. The student, however (like so many of us) immediately focuses on the end of the process, completion of the plan.

This is the key point in which correct perspective or a right sense of proportion is needed. Here is the advice on this point:

Teacher: Define the knowledge that you need to accomplish each step of your process. Don’t profess to need the knowledge of God before you have the knowledge of your earth world or the knowledge of your human instrument. Frame your knowledge in the context of your design. [Emphasis mine]

 42 (12) Paragraphs 125-31 First Things First

In this section the teacher is more explicit about this propensity to seek the ultimate answer to the purpose of the universe before exploring the more immediate situation of one’s own life circumstances. The fact of the matter is that we experience the time space dimension through a physical body, emotions, and mind. This human instrument or soul carrier is the key to gaining the knowledge of God. 

Because God is everywhere and in everything, the knowledge of God is available at all times and in every aspect of life that we experience. The important point here is that everything we experience in life comes through the soul carrier. Hence, the teacher advises the student to: 

Understand the soul carrier before you seek to know the soul, and that you understand the soul before you seek to understand its creator. 130. 

Paragraph 130 is key because it explains that seeking to understand God before understanding the soul carrier leads to partial knowledge which distorts understanding of the soul carrier and the soul. It might be likened, for example, to using the sophisticated controls of an expensive camera without first learning the basics of photography such as lighting, exposure, focus, etc. 

The implications of the teacher’s recommendations are deceptively profound, however, for he is saying that the soul carrier contains all the necessary components for exploring the multiverse once those components are truly understood. And furthermore, one cannot understand them fully and clearly by focusing exclusively on the mystery of God’s nature, knowledge, and purpose. The human instrument—the soul carrier—is the key to these greater mysteries.

Teacher: ...the knowledge of God that you seek is contained in every step of the undivided process. It is not realized in some sudden, elusive revelatory experience at the end of your journey. It is found in every step along the way.

Thus, the knowledge of God can be accessed in stages and in right proportion to our capacity to understand and apply what we learn. We have been provided with everything we need to accomplish this because it has all been built into the DNA which comprises our soul carriers.

43 (13) Paragraphs 132-56 The Phantom Core

This section of the discourse introduces the phantom core. This is one of the six components of the individuated consciousness. The teacher introduces the phantom core in order to make the important point that the human instrument is worthy of our study because it is “an amazing composite of miraculous connections between the material and non-physical worlds.” Our efforts to understand these connections will lead to our understanding of the human soul. (132). At this point in the discourse the teacher has redirected the student’s energies away from questions about the ultimate purpose and nature of God, which can never be answered, to inquiries directed at one’s own human instrument. It is through these studies that the knowledge of God can be acquired, because our own soul carriers have been designed to provide progressive answers according to the developmental levels of our own consciousness.

We next learn that the phantom core is not the chakra system, but it is that which “weaves together the physical body with the non-physical bodies.” Then follows this exchange which defines the phantom core:

Student: What is this composed of?

Teacher: The phantom core is not composed of anything material. It is like a shadow of soul consciousness that can move between the realms of the human instrument.

Student: So it can operate equally well within the mind and body?

Teacher: The phantom core is the consciousness that moves between the body, emotions, mind, and genetic mind at speeds greater than light. Yet it is a point of awareness that distributes the experiences of the human instrument to the soul. 137-40.

The phantom core is the super consciousness of the human instrument. It is separate from the soul, and is considered the soul’s emissary to the natural world in which the human instrument must interact. 144.

It is explained further that the phantom core records all the experiences of the human instrument and transfers these to the soul. Through this process:

[The] soul experiences the natural world of limitation and separation, drawing in the experiences that help it to build appreciation for the Grand Multiverse that is the garment of First Source.

 In paragraph 156, we are given the following advice on how to go about studying the phantom core:

Teacher: Learn all that you can about the human body, emotions, and mind. Make it the focus of your study for a period of time – perhaps a year or two, depending on the availability of your time. 

As you do this, take notes about the features of the human instrument that either seem connected or anomalous. For example, the brain is dominated by the data received from the eyes. Why do the eyes not dominate consciousness? 

As you produce your notes, organized around connections and anomalous phenomenon, begin to define the structure of the human instrument as one would if they were making a map of the interaction between the body, emotions, mind, and genetic mind. 156.

In the middle of this explanation the teacher provides more information about the phantom core, and at the same time, he gives more information about the soul and the Wholeness Navigator. Here is the exchange:

Remember that the phantom core is the shadow of the soul and operates seamlessly between the folds of the human instrument. It is the first perceiver and transmitter of the experience that consumes the human instrument of a specific individuality. It is the continuity of the undivided process within the material realms, while the soul is the continuity of the undivided process within the non-physical realms.

Student: And what about the Wholeness Navigator? 

Teacher: It is the bridge of continuity between these two worlds. The Wholeness Navigator is the interlock between the worlds of time and the worlds of non-time. It is the fusion of the soul and the phantom core, integrating this vast experiential storehouse of data, and making it coherent as a force of transformation. 156--58.

46 (16) Paragraphs 156-62 Phantom Core, Soul, Wholeness Navigator Compared

The phantom core is

• the shadow of the soul

• the “first perceiver and transmitter” of an individual’s experience.

• the continuity of the undivided process within the material realms.

The soul is:

• the continuity of the undivided process within the non-physical realms.

The Wholeness Navigator is:

• the interlock between the worlds of time and the worlds of non-time.

• the fusion of the soul and the phantom core.

The Wholeness Navigator serves a vital function in relation to the entire process in which the phantom core transfers the experience of the human instrument to the higher frequency of the soul.

The Wholeness Navigator:

• integrates “this vast experiential storehouse of data.”

• making it coherent as a force of transformation.

In order to perform this function the Wholeness Navigator is fused to the phantom core and the soul — it interlocks both components.

The student expresses his feelings about the length of time involved in studying the connections between the various parts of the human instrument. The teacher reiterates the need to study these deep subjects in the right order

Teacher: It will take you a lifetime, if you are fortunate. However, if you set forth upon the path of First Source without first understanding the fundamental structures within which your soul operates, you will pursue a mirage. God will appear and disappear, and doubt will shake you every time a new occurrence crosses your path. It will seem that all is impermanent, even the face of God. 160.

This leads the student to ask about the Wholeness Navigator’s function as transformer. He says, “Transformation of whom and for what purpose?” Now comes another key element of this discourse that addresses one of the great questions of life, “What is life all about? What are we trying to achieve by all this and why?”

Teacher: The transformation is of the individual personality – the God-fragment that sojourns in both the worlds of time and non-time, and is devoted to the One Plan that embraces all forms, personalities, and opinions therein. This personality is the identity that endures the shape shifting of forms and the ceaseless churning of time to become a conscious extension of the One Plan.

The purpose of this transformation is to explore the Grand Multiverse as emissaries of First Source, creating new opportunities for the expansion and ongoing evolution of the One Plan. 162.

48 (18) Paragraphs 167-87 Hidden Anatomy of the Human Instrument


After urging the student to collaborate with fellow students in his investigations (166) the discourse turns to a more detailed description of the connections within the human instrument.

These connections are described as threads which make up the fabric of the phantom core. These connecting threads make up the pathways between the four main components of the human instrument. These are the physical body, emotions, mind, and genetic mind. 168.

This paragraph goes on to describe the human instrument as a layered mechanism. Just as the physical body has various systems such as the skin, skeleton, and nerves, the other three components of the human instrument each contain subsystems or sub-layers.

Teacher: The connections between these layers or strata of the human instrument, which number 24 primary systems, each originate from the Wholeness Navigator. In other words, these threads have a common ground and spiral out touching each of the 24 primary systems, binding them together in a holistic system. 168.

The student naturally asks what the 24 systems are. The teacher explains that it is not important to recognize them, or necessary to understand them, but simply to know that they exist in order to gain an appreciation for the complexity and miraculous nature of the human instrument.

The teacher continues to explain that most cultures around the world hold the human instrument as an inferior object and think of it as a “lesser or lower self.” By studying its components, however, the seeker learns that this “sacred vessel” houses the immortal soul as it explores the “worlds of time and space.” 

Finally, the student summarizes the teacher’s discourse concerning the phantom core and the human instrument:

Teacher: I have highlighted the universal path; now tell me what you have learned.

Student: Okay, I’ll do my best. The phantom core connects the 24 levels of the human instrument, and is the observing consciousness of the worlds of time and space for the human soul. The phantom core has multiple threads, for lack of a better description, that weave these 24 levels together, and it uses these connective threads like pathways to move – as a consciousness – from one level to the next at quantum speeds. It then passes this experiential information to the soul, which then processes this incoming data in order to evolve its understanding of how to align with the One Plan and increasingly bring light to the darker outposts of the Grand Multiverse. 186-7.

 Section Summary:

• The phantom core connects the 24 levels of the human instrument.

• It is the observing consciousness of the worlds of time and space for the human soul.

• The phantom core has multiple threads.

• It uses these connective threads like pathways to move – as a consciousness – from one level to the next at quantum speeds.

• It then passes this experiential information to the soul.

• [The soul]...processes this incoming data in order to evolve its understanding of how to align with the One Plan and increasingly bring light to the darker outposts of the Grand Multiverse.

51 (21) Paragraphs 188-208 Individual Techniques of Attainment

This section concludes the third discourse. The teacher asks the student if he now believes there is a technique for gaining the knowledge of God. The student answers by saying that he does not believe there is an answer to that question. 

The teacher replies by saying that there is such a technique, but that it is different for every human being who has ever attempted to gain such knowledge.

Teacher: Truthfully, we are each as unique as the planets that number the Grand Universe, and it is precisely this uniqueness that prevents a universal technique from ever becoming the magical pill of enlightenment. 200.

Thus, the student’s original question has been validated within certain limitations. Yes, there is a technique for gaining the knowledge of God, but that technique will be unique to each individual. Although there are general guidelines to the process, every person must create his or her own path of enlightenment—a wisdom path— leading to the knowledge of God.

Another key element of this subject is the nature of the knowledge of God. Of what does such knowledge consist and do we receive it all at once, in one gigantic ball of light? No, we receive such knowledge in proportion to the degree of our consciousness development as immortal souls. We refer to the previous section:

Teacher: ...it is not necessary to understand all of these levels with the human mind. And here again, you seek to know the staircase before you understand the first few steps. It is the function of time to make the staircase comprehensible in steps, not singular revelations. 184. [emphasis mine.]

In paragraph 184, the teacher is only referring to the 24 systems within the human instrument, let alone the multiverse at large. And so, the discourse ends with the following exchange:

Student: I guess the real question is what knowledge is required in order to construct my own techniques for gaining the awareness of my own, multi-layered self?

Teacher: You are on your way if it is your practice to make this inquiry every morning that you arise, and you feel yourself a magnet attracting this very knowledge into your life through every facet of your experience.

Student: Does it help if I believe that the phantom core is present within me and absorbing this knowledge even if my conscious mind is not?

Teacher: It does and it is.

Student: I am grateful.

Teacher: You are most welcome. 203-8.

 Summation

This discourse is organized into four main sections. The first section, paragraphs 1- 82, deals with the desire of spiritual students to gain the knowledge of God. The student wants to know what techniques are available to attain this knowledge. 

Through a series of exchanges the teacher makes clear that it is not possible to attain the knowledge of God through any technique. The fundamental misconception being addressed in this section is that the achievement of enlightenment means that a person is now all-knowing and God-realized on a universal scale. The teacher is quick to point out that any so-called knowledge of God is only knowledge of the God that humans have created in their own minds. 

The second section, paragraphs 83-131, realigns the student’s focus on what is attainable. This section introduces the key concept that the knowledge of God is scalable. In other words, the knowledge of God that we can gain is proportional to our conscious development as human beings. Some portion of the knowledge of God is available at every step of the process in accordance with our own degree of unfoldment and understanding of our own lives. 

The third section, paragraphs 132-87, is dense with information. It introduces the phantom core and its relationship to the human instrument. This is a component of our consciousness that connects the physical body, emotions, mind, and genetic mind to our foundational consciousness, the soul or entity. Here we learn that we can only truly gain the knowledge we seek by starting with our own human instrument. And, apparently, the phantom core is the key to gaining this knowledge. The journey in consciousness must begin with ourselves. 

More specifically, we are advised to study the human instrument’s internal circuits. What parts are connected and which are not. For example, what parts of the nervous system connect to the respiratory system, or what connection might exist between the sense of smell and memory. In other words, there are circuits connecting systems within each of the four parts of the human instrument, and there are circuits connecting systems between the four components. The teacher suggests that a study of these connections—made possible by and mediated by the phantom core—will provide clues to the nature of the soul. 

The fourth section, paragraphs 188-208, wraps up the entire discourse with the insight that there are as many varied techniques for attaining the knowledge of God as there are unique individuals in the multiverse. There may be general guidelines at the beginning stages, but ultimately, each person must create his or her own pathway technique to gaining the knowledge of God.

Conclusion 

When we desire to gain the knowledge of God we must understand that such ultimate knowledge cannot be gained by any human being. In a subtle way, this discourse is telling us that we are asking the wrong question because we don’t understand our place or function in the multiverse. We are designed to react spontaneously and creatively to the world around us. If we had the knowledge of God we would know everything already and would not function in a truly creative manner. Additionally, we learn that the knowledge of God also includes the will of God, thus reducing any hope of spontaneity and creativity even further. 

The point is that human beings are designed to be creators, thus mirroring the Creator, First Source. We create by exploring and discovering new things. And our uniqueness is generated by the uncertainty present in our own lives and in the world we live in. We don’t know and therefore we seek knowledge and understanding. If we knew everything there would be no point in exploring the myriad worlds surrounding us. Yet, herein lies the paradox of our seeking, because the knowledge of God is not found in the worlds surrounding us, but is found in the multi-dimensional aspects of our own human instruments. Why? Because the human instrument is an externalized expression of the soul, which is a Godfragment. Thus, the clue to the knowledge of God is contained within our own being. In light of this, the correct question is, “How can I find the technique that will help me explore and understand my own multi-dimensional human instrument? The answer is that we must create our own technique because we create the world that we perceive. Put more specifically, we create the interpretation of the world we perceive. Our view of the world is uniquely our own and therefore, we must learn how to create those techniques which will serve to clarify, prove or disprove those interpretations. Then the knowledge of God that we attain will be the knowledge of our own selves—the God-fragments that we are.