Friday 25 September 2015

Understanding the creator's rationale for the plan of existence

The ideas of William Arkle are based upon his imaginative identification with, intuitive understanding of, and (I believe) direct mystical revelation concerning the purpose of God, the Creator in manifesting this world. All his work is an exploration of this theme,in its many ramifications.

I have edited the following from a little, self-published booklet called Equations of Being: notes on the nature of love - originating from Arkle's home in Backwell (the village in Somerset, England where I spent all my school years) - which seems to date from about 1980. 

I would advise copy, pasting and printing-out the excerpt below; if you want to get the most from it. 


By trying to put ourselves in the position of the Creator whose nature is love and spiritedness, we may be able to draw conclusions which help us to understand and accept the situation on Earth as we find it at the present time. 

We may come to realise that the difficulties of life, while often painful, are also extremely valuable if we can view them as a part of the process of making us into real and responsible individual spirits who can become companions of the endless life in which the Creative Source wishes us to meet Him.

I wish to suggest that we put ourselves in the position of this Creative Source, the God of what we love, and begin to see things from the position we would be in if we were about to make the plans for this scheme of manifestation of which our worlds are a part.


When we put ourselves in the position of this Creator, it is then that we have to look more closely at the nature of love, and try to understand the principles which it contains. Unless we can do this we cannot begin our designing, for we will not be clear about what we are trying to achieve.

We might, for instance, try to design a scheme which would be like a continuous, perfect, summer holiday situation. We would begin with the idea of ease and happiness in mind. We would find that our schemes did not contain responsibility or difficulty. 

I think we would find that our plans would take for granted that it was easy to include other people in our perfect world; but we would make up a perfect and easy world where everyone was like ourselves; and where all the things that really mattered to us were simply put into the picture, ready made.

All our schemes would contain other people, for none of us would want to be lonely, and all of us would sooner or later begin to realise that other people were an integral part of all that we enjoyed about ourselves.

But we would rapidly discover that a sort of mythical ‘deckchair on golden deserted sands’ situation was a trap. A little would be pleasant, but only because it is what we are most short of in our experience of life as it is on Earth. Even if we allowed ourselves a companion, or even a family, we would find that there was still a lot wrong. The family who sat about with us would soon get restless - as we would.


So we would want to explore a bit, go for a walk, see something new. We may go for a swim. Swimming and short walks, on a perfect beach in perfect weather, with all our loved ones about us; such might be a beginning...

But the walks would have to get longer and the swimming would have to include diving. The diving would lead to exploring the seabed and the walks would become voyages of discovery. We would wish to feel that family or friends were on the sands for us to come back to, but we would want to feel free to explore, we would want to feel free to experiment with different sorts of walking and swimming, different combinations of walking, swimming and sitting in the sun...

We would wish to talk to our companions, we would wish to enjoy their company. We would wish to laugh and have a bit of fun. And we would need for them to be real in their own right, so that the laughter and fun was real and full of surprise and the unexpected. 

(Because if we had programmed the other people to be just like ourselves, we would find it very difficult to keep up the pretence of enjoying their company, their fun and their affection. For pretence it would have to be, since we were merely entertaining ourself in other guises.)


If we looked into the matter further, we would discover, if we play with this problem, that whatever form we take and whatever environment we take it in there are certain basic requirements which stem from the nature of love itself. 

Our sense of loving to explore and experiment is as real as our love of basking in sunny happiness. And our sense of love needs other people to do these things with. We require fun and delight with other peoples company, and these other people need to be just as real as we are. 

So, a big problem is that any idea of existence requires us to people our world with beings who are different from ourselves, who most certainly must not have been programmed or brainwashed by us in any way. In fact we find that other people who are as real and independent as we are, is something we cannot do without.

So we face this situation that when we start the scheme off, we have to accept that other people might wish to do things that did not appeal to us. We would have to learn to accept one another’s different approaches and the fact that although we may have designed the scheme, we would have to give to others the same rights as we have. We would have to hand over the control and outcome to other people.


Against this argument is the realisation that a creative scheme has to ensure that the freedom which is allowed to the other individuals who live in it is handed to them gradually as their responsibility grows and is able to bear it safely. 

Because although we need to give to our friends, to who we wish to live-with in our designed creation, the freedom and independence which makes them real to us and therefore makes the experience of their company completely valid; we would not wish to reach a stage at which we ourselves were over-ruled by them.

So, when we begin to imagine ways of bringing our companions into our creative scheme in such a way that we can give to them their own reality, and give it to them in such a way that we do not dominate them, we realise what a subtle thing this process will have to be...

Such companions will eventually have to be given the same creative reality as ourself, the creator, but they will begin their lives in a condition of great potentiality - a potentiality which will be entirely unrealised by them.

So our scheme of creation will have to be largely educational to start with; before our friends will have grown-up enough to enter into its delightful creative purpose with their own unique individual ways of looking at things and doing things, and with the responsibility which will ensure that their desire is to enhance all things and not to destroy or diminish.


We will need to help our friends to come to themselves gradually, and take the gift of their own reality upon themselves deliberately, by their own choices.

We will have to discover ways of showing them why the good and the beautiful qualities are considered by us, the creator, to be good and beautiful. And the only way we can do this, is by giving them a taste of the opposite qualities in order that they can knowingly say to themselves: ‘I have experienced beautiful and good attitudes which seek to enhance all things; and I have experienced ugly and evil attitudes which seek to diminish and enslave all things, and I chose the good and the beautiful and will always resist the opposite’. 

This is our world. 


In conclusion, when each of us, now, is considering our situation in life, we need to consider whether we would prefer to be given a very full and thorough education, in which difficulties acted upon us to strengthen all our characteristics which we feel to be valuable - because this is the situation of our actual world.  

Or would we have preferred an easy form of education in which we could obtain a token reality for ourselves in circumstances which required little effort on our part?

Or, again, would we have preferred to have been created with all our individuality ready-made and programmed into us? In which case we would not need education, for we would simply respond with the conditioning already at work in our nature, effortless and automatic and not within our power to change. 

In the long run I think we realise that the difficult and thorough way - the way of our actual lives in this world - was what we most wanted; because, above all, we wish to be real.

We want to be valuably real, and we do not want to be artificially valuable.