William Arkle believed in reincarnation, and a means of Men gaining experience and being-educated across multiple lives. By contrast, angels are a separate creation, who gain their experience and education by moving 'downward' from spiritual Heaven deeper into the material realm of incarnation and earth - the job being both to help and educate Men and themselves to learn about the problems of imperfection and evil.
By contrast, my understanding is derived from Mormonism - which is that there is a three stage progression from pre-mortal life, as spirit angels, through incarnate mortal life ad via death to post-mortal resurrected life; this time as incarnated angels.
Yet, brooding on Arkle's understanding of the nature and role of angels and Men, which can be found in his works Letter from a Father and Equations of Being; I have realised that these provide considerable insight when interpreted from his scheme.
Arkle's angels correspond to pre-mortal existence; and he emphasises that the innocence, bliss and purity of this life is a deficiency of understanding - angels have no spontaneous understanding of the constraints of incarnation, mortality, and the evil effects and suffering resulting from free agency.
Therefore, while spirit angels work to educate and assist Men (when such interventions are of benefit - given that our purpose in mortality is primarily to learn for ourselves, by trial and error); the angels are of limited knowledge, and prone to make errors due to their lack of understanding. In fact, angelic errors are themselves an accidental but inevitable contribution to the evil and suffering of mortal life.
We might imagine a ladder from the spirituality of highest Heaven to the materiality of earthly-mortal existence; angels are descending that ladder, Men are ascending it; angels are the teachers, but also learning - Men are the learners, but indirectly acting as teachers of angels; both angels and men benefiting from the interactions.
Spirit angels existed before the first Men were incarnated as mortals, and have always been involved in earthly life; but we can assume that they will have found mortal problems both confusing and appalling - and they needed to learn from the experience.
We can imagine that - over time - more and more spirit angels will have learnt enough to recognise that they would benefit (in terms of progression towards full divinity) from voluntary incarnation as mortals; and then do this.
Over time, from the first mortal Men, there would be a development of angelic expertise, and eventually spirit angels were supplemented by incarnate angels who had experienced mortality.
yet, over this timescale, there will have been an accumulation of the effects of evil - so the problems of mortal life have also accumulated.
And the evil of mortal life has also been increased by the activities of fallen spirit angels - I mean demons. These demons perhaps include individual spirit angels whose interaction with mortal Men have led to various responses such as hatred, resentment, fear and the desire to dominate mortals.
For example, the prime demon - The Devil, Satan or Lucifer - is depicted in Mormon scripture as having rejected the divine plan for free agency in Men; and having fallen in order to destroy Men's free will, and to enforce a compulsory plan on Men (and other demons). The devil is therefore the prototypical totalitarian dictator; who believes he 'knows best' what is best for Men.
Arkle also assumes that the difficulties of mortal life, the accumulation of errors, evils and demonic power will eventually make mortal life just too difficult for the need for learning by experiencing; and this world will need to be ended, and another begun. In other words there will be an end time terminated by the end of this world (i.e. equivalent to Christ's second coming, the New Jerusalem).
Anyway, I find that this understanding of spirit angels descending and Men ascending and both interacting - to be helpful in making sense of what has happened in this world since the original incarnation of Adam and Eve; and the ways in which the problems and tasks of mortal life have changed throughout history.
Friday, 8 September 2017
Tuesday, 15 August 2017
Wonderful new resource of visual material on William Arkle
An early self-portrait
Provided by his son Nick Arkle - this rich resource has some amazing new pictures and photographs
Wednesday, 1 March 2017
Our groups in the main business of life - invisible colleges of the divine work
Since attaining higher levels of consciousness is so difficult an activity; when we try to do this, we will be put into contact with other members of that group most suitable to help us; an 'invisible college' which shares our particular outlook and aims.
Thia may seem to happen by accident, or may be recognised as destiny - but it will happen.
The members of the invisible college will include unknown people whose contact is imperceptible, it may include people in our environment whom we meet often - but also those who, while they remain alive and in-conact post-mortally, come to our attention via books, music, or other long-lasting artifacts and communications.
Our invisible college has the following characteristics
1. Recognition of other group members is immediate - although wordless. The real relationship is at a higher psychological level than is usual.
2. Group members are engaged in work with the same quality of outlook, and the same quality of consciousness - although generally with different methods and using different forms.
3. The function of groups is to stimulate and inform one another - perhaps directly (person to person), but often in roundabout ways - and potentially in imperceptible ways. In other words, communication among the invisible college is direct and participative - and not dependent upon the partialities and imperfections of physical communication.
4. As time goes by, and with the consent and in line with the wishes of members; the groups tend to become closer and more intensely and mutually helpful. Also they become more effective in bringing help and guidance to the world - in line with their special function.
5. These groups share a 'religion' - which is natural, unconditional and wide - this religion is mutually felt, but seldom something explicit or recognised in the world.
**
From the above criteria I can recognise some living people in my own invisible college of divine work - some known personally, some known-of but never met, and some who are numbered among the (so called) dead: in literature JRR Tolkien, Colin Wilson, Blaise Pascal, Thomas Traherne; in music JS Bach and Glenn Gould; in science Einstein; in religion John the Apostle and Evangelist.
(As well as people; I feel a similar collegiality about certain places and philosophies, metaphysics, theology... But these may well be a different kind of phenomenon.)
From this partial list (supplemented by people among the living), I can see something of the shape of my own main business in life.
***
The above is summarised and somewhat extrapolated from Chapter Six 'The Problems' of William Arkle's book A Geography of Consciouness (1974).
Thia may seem to happen by accident, or may be recognised as destiny - but it will happen.
The members of the invisible college will include unknown people whose contact is imperceptible, it may include people in our environment whom we meet often - but also those who, while they remain alive and in-conact post-mortally, come to our attention via books, music, or other long-lasting artifacts and communications.
Our invisible college has the following characteristics
1. Recognition of other group members is immediate - although wordless. The real relationship is at a higher psychological level than is usual.
2. Group members are engaged in work with the same quality of outlook, and the same quality of consciousness - although generally with different methods and using different forms.
3. The function of groups is to stimulate and inform one another - perhaps directly (person to person), but often in roundabout ways - and potentially in imperceptible ways. In other words, communication among the invisible college is direct and participative - and not dependent upon the partialities and imperfections of physical communication.
4. As time goes by, and with the consent and in line with the wishes of members; the groups tend to become closer and more intensely and mutually helpful. Also they become more effective in bringing help and guidance to the world - in line with their special function.
5. These groups share a 'religion' - which is natural, unconditional and wide - this religion is mutually felt, but seldom something explicit or recognised in the world.
**
From the above criteria I can recognise some living people in my own invisible college of divine work - some known personally, some known-of but never met, and some who are numbered among the (so called) dead: in literature JRR Tolkien, Colin Wilson, Blaise Pascal, Thomas Traherne; in music JS Bach and Glenn Gould; in science Einstein; in religion John the Apostle and Evangelist.
(As well as people; I feel a similar collegiality about certain places and philosophies, metaphysics, theology... But these may well be a different kind of phenomenon.)
From this partial list (supplemented by people among the living), I can see something of the shape of my own main business in life.
***
The above is summarised and somewhat extrapolated from Chapter Six 'The Problems' of William Arkle's book A Geography of Consciouness (1974).
Friday, 24 February 2017
William Arkle's valedictory statement - Foreword from billarkle.co.uk
Foreword to the web pages billarkle.co.uk
Note from the web-site editor Michael Perry: Bill died suddenly on October 3rd 2000, following an intensely creative period, paintings and writings from which may be found later in the site. This was written a few months prior to his death.
I very nearly called this web site 'The Play of William Arkle', and then I felt that it would sound rather too casual for most people and even an insult to the endeavour that is brought to the resolving of the mysteries of life.
The reason that the word 'play' suggested itself is that the journey of understanding seems to lead from the level of human survival as a personality in this world, through to a spiritual view that takes survival of our spiritual self for granted; and then on again into the appreciation of the all-encompassing smile of our Divine Creator.
This Divine Smile says a very simple thing, which is that the everlasting nature of its Spirit can have only two options: either it remains in its Absolute condition of Blissful non-action; or it can engage in action through the creation of play-grounds. This means creating theatres of time, space and lots of things - from a condition of no action or time or space or things.
Our Creator felt that the first choice of 'no action' could becoming boring because there was no adventure, surprise or growth involved. The livingness of The Spirit felt itself to be in need of such adventure as an expression of joyful love and fun. So the second choice came about purely for the exercise of joy and love and fun.
The only word I could find to cover the activity of joy and love and fun was the word play, but unless it is approached in the right way the word does not carry the correct significance. And thus the whole of this web site is a journey into the understanding of The Creator's view of the word play.
You will find that my own earlier understandings moved gradually into this way of talking about our reality. It seemed to become more and more light-hearted while being able to sympathise with all the conditions of growth which can feel to be the conditions of fear and anxiety. Thus the big game of life at play has conditions within it which can descend to the very opposites of its initial intention.
These opposite conditions are the result of our Creator deciding to give us the Gift of being able to become real players in our own right at this adventure which is being undertaken. This is why the picture book was called The Great Gift and why the writings in it referred to God as being our friend in this one life endeavour. Later on this was changed to the expression God, The Player Friend.
As for me, I have kept the name William Arkle. I like the name because it implies that my Will is doing its best to be a small expression of the Ark of Life, The Heart of the Creator Friend.
However my close associates now find me calling myself Billy The Kid.
*
NOTE: As is typical of Arkle's writings - this short 'final word' is deceptively simple on the surface; but actually contains a close-packed spiritual summation of the most fundamental kind.
Note from the web-site editor Michael Perry: Bill died suddenly on October 3rd 2000, following an intensely creative period, paintings and writings from which may be found later in the site. This was written a few months prior to his death.
I very nearly called this web site 'The Play of William Arkle', and then I felt that it would sound rather too casual for most people and even an insult to the endeavour that is brought to the resolving of the mysteries of life.
The reason that the word 'play' suggested itself is that the journey of understanding seems to lead from the level of human survival as a personality in this world, through to a spiritual view that takes survival of our spiritual self for granted; and then on again into the appreciation of the all-encompassing smile of our Divine Creator.
This Divine Smile says a very simple thing, which is that the everlasting nature of its Spirit can have only two options: either it remains in its Absolute condition of Blissful non-action; or it can engage in action through the creation of play-grounds. This means creating theatres of time, space and lots of things - from a condition of no action or time or space or things.
Our Creator felt that the first choice of 'no action' could becoming boring because there was no adventure, surprise or growth involved. The livingness of The Spirit felt itself to be in need of such adventure as an expression of joyful love and fun. So the second choice came about purely for the exercise of joy and love and fun.
The only word I could find to cover the activity of joy and love and fun was the word play, but unless it is approached in the right way the word does not carry the correct significance. And thus the whole of this web site is a journey into the understanding of The Creator's view of the word play.
You will find that my own earlier understandings moved gradually into this way of talking about our reality. It seemed to become more and more light-hearted while being able to sympathise with all the conditions of growth which can feel to be the conditions of fear and anxiety. Thus the big game of life at play has conditions within it which can descend to the very opposites of its initial intention.
These opposite conditions are the result of our Creator deciding to give us the Gift of being able to become real players in our own right at this adventure which is being undertaken. This is why the picture book was called The Great Gift and why the writings in it referred to God as being our friend in this one life endeavour. Later on this was changed to the expression God, The Player Friend.
As for me, I have kept the name William Arkle. I like the name because it implies that my Will is doing its best to be a small expression of the Ark of Life, The Heart of the Creator Friend.
However my close associates now find me calling myself Billy The Kid.
*
NOTE: As is typical of Arkle's writings - this short 'final word' is deceptively simple on the surface; but actually contains a close-packed spiritual summation of the most fundamental kind.
Wednesday, 16 November 2016
Discovering our personal destiny
The following summary and interpretation is derived from the Chapter 'Religion' in A Geography of Consciousness (1974) by William Arkle
1.The totality of creation is a 'matter consciousness system' that forms a natural background to each person's life; and we live in relation to this. The background to each life is not static, but is evolving.
2. This evolution of the natural background is in the direction of being a permanent change for the better; 'better' being from the perspective our our own experiences which are intended to contribute to our spiritual progression towards higher states of divinity.
3. Therefore time is 'on our side' - the whole of created reality is on our side, properly understood - even if or when it seems to be opposed to us.
4. In order that we can sense, recognise, and live-by this fact; we must stop thinking that we are separate from creation and 'accidental' - subject to arbitrary influences. Our lives are part of the total evolution of creation, and we have a purposive and meaningful relation to it.
5. We can therefore expect to find in our natural background, reliable and useful indications of our personal destiny. What we should do is written-into the very stuff of the background matrix of matter consciousness.
6. Especially, we should look for signs in the fields of (ideal) biology and psychology; because in such fields our experience may be strong enough to refute our bad habits and false metaphysics.
7. However, we will never enjoy the proper and destined relationship with our natural background if we regard it as something to be conquered and subdued, exploited and manipulated, used or even exterminated (as humans so often view the natural world).
8. Our proper relationship with matter consciousness, that is with the background of our reality (with animals, plants, and all 'things' - whether natural or made) needs to be like our ideal relationships with people; in which an attitude of loving respect is essential.
1.The totality of creation is a 'matter consciousness system' that forms a natural background to each person's life; and we live in relation to this. The background to each life is not static, but is evolving.
2. This evolution of the natural background is in the direction of being a permanent change for the better; 'better' being from the perspective our our own experiences which are intended to contribute to our spiritual progression towards higher states of divinity.
3. Therefore time is 'on our side' - the whole of created reality is on our side, properly understood - even if or when it seems to be opposed to us.
4. In order that we can sense, recognise, and live-by this fact; we must stop thinking that we are separate from creation and 'accidental' - subject to arbitrary influences. Our lives are part of the total evolution of creation, and we have a purposive and meaningful relation to it.
5. We can therefore expect to find in our natural background, reliable and useful indications of our personal destiny. What we should do is written-into the very stuff of the background matrix of matter consciousness.
6. Especially, we should look for signs in the fields of (ideal) biology and psychology; because in such fields our experience may be strong enough to refute our bad habits and false metaphysics.
7. However, we will never enjoy the proper and destined relationship with our natural background if we regard it as something to be conquered and subdued, exploited and manipulated, used or even exterminated (as humans so often view the natural world).
8. Our proper relationship with matter consciousness, that is with the background of our reality (with animals, plants, and all 'things' - whether natural or made) needs to be like our ideal relationships with people; in which an attitude of loving respect is essential.
Saturday, 17 September 2016
Creative Friendship
Creative Friendship
from The Great Gift (1977) by William Arkle
We observe that we exist as independent individuals, and that our independence and individuality become an intrinsic part of our understanding of living values. We come to recognise clearly that we would have virtually no value for one another if we resembled each other completely. In fact we find we have more value for ourselves and others the more our individuality grows and develops. But growth produces a series of changes in our understanding in such a way that our idea of valuable individuality becomes naturally governed by parameters which are initially not apparent to us. For growth produces an ability in us to become aware of, and to use, our creative imagination. This means that we are able to choose how we behave and do not have this behaviour dictated to us by the conditioning effects of the environment or the conditioning effects of the lesser, undeveloped nature that our growth commenced from. If we achieve the ability to observe clearly from the ground where this imagination is free and relatively unconditioned we can begin to ask ourselves the question, "What is the greatest and most valuable gift I would like to be given?" We should take a long time to delve into our whole private universe to come up with the best possible answer. I think that the answer we would find we arrived at would be that the greatest and most valuable thing we could ever wish for is 'Ourself'.
We would find, I believe, that, when we had become satiated with all the immediately beautiful and delightful things that our imagination first of all thinks it would like, such as 'the heavenly life' with all the attributes of peace, beauty, serenity, love and bliss, then, and only then, might we begin to realise that there was something we might learn to value even more. This deeper value, I feel, would be based on our realisation that we were not able to use and develop our independent creative and responsible faculties in such a heaven. Now these independent creative responsibilities require all our integrity and effort to function properly because, if we look at them, we will discover that there is only one thing which they want to be engaged in, and that is the discovery and expression of 'the impossibly beautiful and valuable thing'. Our real independent spirit is not truly interested in doing the possible beautiful things, although it does them as a proper part of its natural and responsible behaviour. This spirit is more truthfully always preparing to take a deep breath and try to do some wonderful thing that it can only aspire to and cannot already achieve. This is a fact which stems from the truth of our Being which reflects the nature and attitude of the Creator.
I shall now turn the tables and say that, if we next use our independent imagination and put ourselves in the place of the Creator, there is nothing we will be able to come up with as a more worthwhile thing to create than a means of bringing into existence some other real independent beings with whom we could enter into creative living as friends and sharers of one another’s experience.
And then we can look at what we consider the nature of friendship to be, and find out why it becomes such an important part of our experience. We have a deep desire to share our independent imaginative and creative living with other independent beings. To bring an impossibly beautiful thing within the scope of our expression is a very desirable achievement, but to be able to share the values of the achievement with other independent sources of appreciation and valuation, such as another person who is your friend, is even more desirable. We feel that to get the greatest benefit from our creative endeavours we must share the fruits of the endeavour with others. Another cannot be another unless he or she is truly independent too, and they cannot be valuable 'other people' unless they have achieved a degree of growth in their own private universe which is able to give attention to and appreciation for the qualities which you yourself have valued so much. They do not have to agree about the value of what you have found, but they must have reached a level of understanding from which their reasons for not agreeing with you are as valuable as the treasure you are showing to them. This begins to enable us to understand the astringent and virile side to the creative aspect of true friendship, and it also points out for us the difference between true friendship and artificial friendship.
Artificial friendship is the activity of the preliminary self, the selfish self, which bases friendship on the use people have for its relatively small and self-centred desires and needs. It is a perfect parody of the higher true friendship, but its order of behaviour is not based on the free independence of the spirit but on the fear and anxiety surrounding the selfish nature of a personality divorced from its true spiritual identity. The artificial friendships of the selfish self are based on the ability of its so-called 'friends' to boost and support its artificial and substitute existence. Its 'reality' is a substitute for its spiritual reality, and its 'values' are a substitute for its spiritual values. In every way it parodies the proper activity of its spiritual counterpart. It also parodies the sense of purpose and achievement, and this ultimately leads to its downfall, for the individual eventually becomes sickened by the lack of real satisfaction its artificial substitute behaviour brings to it. It then begins to look about for an alternative life which does not consist of a sense of futility and emptiness. After many mistakes the perception of the spiritual self and the artificial self begin to overlap and integrate, but only if the pain of vanity continues. If it is successful, the individual person is able to begin to value and express the qualities of the spiritual understanding and live them out through its physical personality. It can also begin to understand the nature of true friendship which can only belong to the higher spiritual nature and cannot properly exist at the lower level of the selfish personality self. Only the true Self, which carries with it the attitude of the Creator, can enter into the feeling and nature of true friendship. This true friendship has an attitude which we can call that of 'gladness' towards its friends. Now this use of the term gladness is trying to draw attention to a forward-going, non-clinging, non-dependent attitude. This gladness contains what we understand of the word love and affection, but it also carries a zest of joy and livingness which results in a paradox which can only be expressed by a phrase like 'careless caring' or 'unconcerned concern'. I do not wish to suggest that there is any hardness or lack of sympathetic support in this friendship, but there is a wisdom in it which knows that we destroy one another with too much comfort and support and sympathy.
This friendship also recognises that the creative impossibly beautiful aspiration can only be enjoyed and worked on between two independent friends who are able to stand firmly apart in order to become two polarities which are different from one another, and yet whose concern is unselfishly for the greater fulfilment of the other. In such a friendship a creative vortex can arise between them, from the play of forces between them, from which can come the impossibly beautiful thing. In this way the higher spiritual friendship assists each friend in their ongoing, never ending livingness. The true spirit of man does not want to arrive at an omega point that is an ultimate point. Any omega point is only considered to be a point of new departure for a greater endeavour. There is of course an omega point in the growth of man’s spirit, from which he takes his first steps into his true life, and that is the point at which he consciously and deliberately enters into the Divine spiritual family of friends. This is also the proper species to which he must belong if he is to enter into eternal life and within which his individuality will be developed to its limits.
What is it that friends of this sort have to offer one another in friendships? It is the depth and quality of their unique characteristics combined with their species characteristics. So a measure of the regard you have for your friends and for yourself, and for your species, is the amount of effort you have put into building experience and character into your own universe, into your unique individuality. The more living of a productive sort that you have done, the more real substance you will carry round with you and be able to offer in creative friendship to all your friends. This is all that we ever possess for ourselves, or for our loved ones: our characteristics. We cannot have a deep and productive friendship with an individual who has only a thinness of character in him; we can only have a deep relationship with an individual who has a great depth of character in him. Such ultimately real belongings cannot be gained easily; our instinct tells us so. Such depth of character is only hard won on the battlefields of the hardest forms of living experience. These hardest forms of living experience can never be in a heavenly environment, as we understand the term, in an existence of spiritual ease and bliss. It must be axiomatic that these characteristics can only be won by an individual effort to live the highest quality of being in the most resistant environment. Such an environment is exactly that of earth, which is not too far removed from heaven, but far enough from the heavenly environment to be called unheaven. It is here in unheaven that we can work on the possibilities of our nature in a suitably resistive situation, which can call out of us the very utmost of our integrity and endeavour as well as our understanding of peace, beauty, serenity and bliss.
It is here on earth that man can become familiar with the great gift that is being offered to him, which is his own Self. There is no other gift we really desire, and this is a way of arriving at an understanding of the great and wise giver of this gift, our Creator. Our God thus turns out to be our great friend, and turns out to want from us nothing other than our great friendship. He does not want us to continue in childish dependence on him or in servile or childish obedience to him; he wants to give us the whole gift of our independent reality. This requires us to untie the Gordian knot which causes us to remain in an obedient or childish condition, and, when we have untied it, and made a lot of mistakes in consequence, then, and only then, are we in a position to be able to make a real deliberate friendship with him, and this is his great reward. If we achieve enough independence and growth to become his friends, we will be able to participate with our God-friend in creative, responsible, aspiring endeavour. We will also be God-friends to one another and we will taste the life which is never ending and never accomplished, which is always virile, creative and new. And therefore, when we look around the world and see the state it is in, and throw up our hands in horror, we should take thought for a little while. We can now face the proposal that there is no gift we would rather have than the one we are being given. There is no other way that the gift could be given to us than in an environment such as earth. Rather than disbelieving in a God who is trying to give us to ourselves, we should notice that this God is doing exactly what a god must do in order to give us what we want more than anything else. He is offering us from a distance the great gift of our own unique individual divine reality, but this is such a subtle and great gift that we must enter into the process by which we receive the gift. Our own initiative, and only that, can enable us to develop unique characteristics.
There are three aspects to the great gift: the separate life given to us out of the Creator’s own life; then intelligent understanding of the significance of the qualities inherent in that life, and lastly the strength and integrity to carry and sustain it. The more these facts are considered and realised, the more we come to realise the value of our earthly life, and the Creator’s thoughtfulness in not being present in a dominant personal form which would have prevented us knowing about and developing individual independent characteristics and identity. How could we have gathered such an important part of the gift if the strong and dominant person of the Creator had been at our side in a form which we could have recognised? We would have been merged into duplicates of his own nature if our God had done that, and then what value could we have for him as friends? What value would we have had in creative friendship for one another either? But if we are being given such a great and real gift then there must also be a risk that we will not enter into the spirit of the gift sufficiently to take it. There must be a possibility that we will wilt and fade in our spirit. If we can have real success we must also be able to have real failure, and I think this is why we sense that there is a beautiful heroic yet tragic element in life. We must become aware of its failure as well as its success. Only our Creator can know what is real failure, but we can share the grief which he must feel for his children that he nearly wins, but who then slip away from life and from his love.
Thursday, 18 August 2016
The deep nature of morality
In terms of the absolute it is ethically more valuable to be honestly bad than dishonestly good.
It would seem that behaviour easily degenerates to the level where it is glad to achieve a good front to its activities. People do not realise it is their own Self they are cheating. They think it is others they are scoring off and also that any God who lets them get away with it, as he does, deserves to be cheated.
This is because it does not occur to them that God and the natural background are in the process of giving them absolute values. They judge the situation in a small-minded way and consider that the ‘pay-off’ is coming and that they had better enjoying some short term fruits before it comes and statues of way that treasure. It does not occur to them that the ‘pay’-off never comes, but exists continually in the attitude they have towards their own Self.
Without knowing it, we are largely our own judge, court of appeal, sentencer and execution. We are also our own valuer and God-maker. No one can realise our own Divinity for us and similarly no one can take it away from us.
We cannot be truly moral unless we act with the knowledge, attitudes, and conviction of our own true Self. This is the Self which is all the while Divine but does not realise this fact. Morality which does not stem from the natural response of this Self is not worthy of the name and is nothing more than convention. It may be a good convention, but its goodness is as nothing to its honesty.
It seems one should aim at honest living if one wishes to achieve the sort of goodness which religious feelings require, otherwise it is like putting the cart before the horse and letting goodness get in the way of ‘livingness’. This is sin, that narrowing down and inhibition of the full encounter.
Full encounter is not achieved by living the free and easy bohemian life, but is achieved by that free and natural release of the innermost spirit together with the quality and attitude of that spirit which, from all previous arguments, will be understood to possess that respect for, care of and love towards all other forms of life which are alone true morality and ethics.
It is essential to stop teaching morality in terms which can be mistaken for the philosophy of external and obvious valuation; of valuation which concedes that behaviour must be good if it is not ‘found-out’ to be bad. Rather must it be said that unless the inner aspect of one's attitude is healthy, the result of any behaviour will be psychological unrest and discontent.
One may succeed in the world and gain the adoration of many people, but if this is to fail to remain true to innermost nature it will mean failure in our own judgement of ourself and in the relating of our many parts to our whole nature. Since this is the root cause of unhappiness it is also where real success and failure lies and where one reaps and enjoys the real treasures of existence.
The essence of real religious and moral aspiration is not between ourselves and God but between ourselves and our Self. At the same time the monitoring activity of God and his many divine assistants is necessary, but not as a substitute for Self-confrontation, but rather to ensure that this condition comes about.
Aspirations towards God are therefore of the utmost value, not as a means of becoming a slave or servant of God, but in order that they can be directed towards the true goal which is the valuation of our True Self.
As we direct the love our children have for us in such a way that it enlarges their own nature and not in order to make them more devoted and servile, so our divine parents divert our love in such a way that it reflects back into our own essential nature again.
Love is therefore valued by God, not as something he wishes to possess, but as a positive expression of our highest attitude which he can receive in the spirit in which it is offered and then use for his creative work. This is the bringing of our individual nature to a condition of divine Self-consciousness.
Extracted from the close of the Chapter 'Education' in William Arkle's A Geography of Consciousness (1974)
It would seem that behaviour easily degenerates to the level where it is glad to achieve a good front to its activities. People do not realise it is their own Self they are cheating. They think it is others they are scoring off and also that any God who lets them get away with it, as he does, deserves to be cheated.
This is because it does not occur to them that God and the natural background are in the process of giving them absolute values. They judge the situation in a small-minded way and consider that the ‘pay-off’ is coming and that they had better enjoying some short term fruits before it comes and statues of way that treasure. It does not occur to them that the ‘pay’-off never comes, but exists continually in the attitude they have towards their own Self.
Without knowing it, we are largely our own judge, court of appeal, sentencer and execution. We are also our own valuer and God-maker. No one can realise our own Divinity for us and similarly no one can take it away from us.
We cannot be truly moral unless we act with the knowledge, attitudes, and conviction of our own true Self. This is the Self which is all the while Divine but does not realise this fact. Morality which does not stem from the natural response of this Self is not worthy of the name and is nothing more than convention. It may be a good convention, but its goodness is as nothing to its honesty.
It seems one should aim at honest living if one wishes to achieve the sort of goodness which religious feelings require, otherwise it is like putting the cart before the horse and letting goodness get in the way of ‘livingness’. This is sin, that narrowing down and inhibition of the full encounter.
Full encounter is not achieved by living the free and easy bohemian life, but is achieved by that free and natural release of the innermost spirit together with the quality and attitude of that spirit which, from all previous arguments, will be understood to possess that respect for, care of and love towards all other forms of life which are alone true morality and ethics.
It is essential to stop teaching morality in terms which can be mistaken for the philosophy of external and obvious valuation; of valuation which concedes that behaviour must be good if it is not ‘found-out’ to be bad. Rather must it be said that unless the inner aspect of one's attitude is healthy, the result of any behaviour will be psychological unrest and discontent.
One may succeed in the world and gain the adoration of many people, but if this is to fail to remain true to innermost nature it will mean failure in our own judgement of ourself and in the relating of our many parts to our whole nature. Since this is the root cause of unhappiness it is also where real success and failure lies and where one reaps and enjoys the real treasures of existence.
The essence of real religious and moral aspiration is not between ourselves and God but between ourselves and our Self. At the same time the monitoring activity of God and his many divine assistants is necessary, but not as a substitute for Self-confrontation, but rather to ensure that this condition comes about.
Aspirations towards God are therefore of the utmost value, not as a means of becoming a slave or servant of God, but in order that they can be directed towards the true goal which is the valuation of our True Self.
As we direct the love our children have for us in such a way that it enlarges their own nature and not in order to make them more devoted and servile, so our divine parents divert our love in such a way that it reflects back into our own essential nature again.
Love is therefore valued by God, not as something he wishes to possess, but as a positive expression of our highest attitude which he can receive in the spirit in which it is offered and then use for his creative work. This is the bringing of our individual nature to a condition of divine Self-consciousness.
Extracted from the close of the Chapter 'Education' in William Arkle's A Geography of Consciousness (1974)
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