In the contemplation ‘Secret Wisdom Teaching, Triplicities in Man’ it was pointed out how man primarily consists of a threefold.1 This primary threefold regards that of spirit, soul and body or of monad, ego and personality. As such is man a reflection of the universe that also exists of the threefold of spirit, consciousness and matter. In ‘Destiny, Choice and Accidence Contextualized in the Secret Wisdom Teaching’ was this threefold extended to the concepts of destiny, choice and accidence.2 Thereby was destiny related to spirit, choice to consciousness and accidence to matter. Now spirit equals the monad, consciousness the soul and matter the personality. And each of these three can again be divided into a threefold. As such does the monad consist of will or power, love-wisdom and active intelligence, the soul of spiritual will or ātma, intuition or buddhi and abstract mind or buddhi-manas and the personality of concrete mind or kāma-manas, emotion or kāma and dense and subtle physicality. With this then we arrive at a ninefold. And like we can devide the principles in man in this way in a ninefold it is very likely that accidence, choice and destiny also each regard threefolds, together forming a ninefold.
Then how could such a ninefold look like? Let us start with accidence. Man is being controlled by accidence in the measure that he is identified with his personality. That personality consists however of a physical, an emotional and a mental body. Now accidence on a physical level corresponds to directionless movement as such. On the physical level there is movement, but whereto is completely arbitrary. On the emotional level is that completely arbitrary movement led by tendency. Emotional tendency takes movement out of its complete arbitrariness but those tendencies themselves are also still arbitrary and therefore also accidental. One moment is being tended towards the one and the other moment towards the other. Now this emotional tendency is on its turn being led by mental specification or particularization. Because the concrete mind particularizes from all tendencies one specific tendency. This is in the concrete mind however still an arbitrary specification. The arbitrariness of tendencies are in the concrete mind particularized but that particularization is on itself still an accidence. For just as well was something else particularized.
It is only on the level of the abstract mind as part of the soul that accidence is really transcended into choice. On this level of choice does the abstract mind correspond with direction. In the abstract mind direction is given to the particularization. The particularization is now not arbitrary anymore but is being directed. This direction is in choice however on its turn determined by the beloving of the chosen. And this takes place on the level of the intuition or buddhi. This is sensible since buddhi is also the principle par excellence of love. Intuitively a specific particularity is beloved and by that thus on the abstract mental level given direction. This love for a specific particularity is however led by a purpose lying at the back. This purpose corresponds with ātma or with the will of the soul. A choice thus takes place from a purpose lying at the back that makes the soul determine a beloved direction.
This choice loses itself on its turn however in the destiny on the level of the monad. The above mentioned purpose loses itself on the level of active intelligence in a destiny. Or said differently is it the destiny that leads the purpose. This destiny is the lowest placed part that corresponds with the lowest placed part of the monad and is given the same name as the correspondence of the monad as a whole. This can be understood when we consider that the monad regards in reality a unity and is of such an abstract level that our imagination fails to point out this unity, let be that our use of language would be able to express this level adequately. Perhaps it would have been handier for this contemplation when in earlier contemplations the word ‘fate’ was used instead of ‘destiny’ however now we shall continue on the taken road to be able to let the different contemplations be compatible with each other. Besides that it is so that a higher threefold is always understood by a lower threefold through its lowest aspect. Choice then is by the personality firstly understood as direction and fate or destiny thus as destiny. So destiny as part of the threefold destiny destines as said the purpose of choice. And to what does it destine that purpose? To the belonging of the love-wisdom of the monad. The belonging is longed in the destiny that destines the purpose. Now what belongs to be is ultimately led by that being itself. And thus we find as correspondence of the will of the monad being itself.
In this way we can see how the non-being of the complete arbitrariness is brought to being. Being determines belonging, which determines destiny, which determines purpose, which determines beloving, which determines direction, which determines particularization, which determines tendency, which determines movement. In the figure below is the above for clarification shown schematically.
|Monad||Will||Destiny / Fate / Being||Being|
|Soul||Ātma / Spiritual Will||Choice||Purpose|
|Buddhi / Intuition||Beloving|
|Buddhi-Manas / Abstract Mind||Direction|
|Personality||Kāma-Manas / Concrete Mind||Accidence / Non-Being||Particularization|
|Kāma / Emotion||Tendency|
When we go through the above figure again we see that the scheme appears sensible. Of accidence it can be said that it indeed consists of a movement (something happens), of a tendency (as impulse to the happening) and a particularization (what happens is always something and never everything). And of choice it can be said that it consists of a direction, a beloving and a purpose. And equally can of fate be said that it consists of a destiny, a belonging and a being (to come).
May we all then move towards our being.