In this contemplation shall the concepts of destiny, choice and accidence be contextualized in the ageless wisdom. This means that the present contemplation does not take place under the aforementioned series itself. In the ageless wisdom series are the teachings of authors such as Helena Petrovna Blavatsky, Alice Ann Bailey and Helena Ivanovna Roerich summarized, elucidated and / or given an overview in our own contemplative way. In contemplations such as this one is contemplated towards an own stance whereby the ageless wisdom is mainly used as reference and support. Thus is the ageless wisdom in this contemplation used to shed light on the concepts of destiny, choice and accidence. This contemplation may further be considered (which goes for many undertaken contemplations) as complementary to another contemplation, in this case to the contemplation 'Accidence, Self-Determination and Destiny' where more etymological lines were followed.1
In this contemplation, so it was stated and so does the title of this contemplation indicate, shall the concepts of destiny, choice and accidence be contextualized in the ageless wisdom. They shall, so to speak, be transplanted into it, and this shall be done as a threefold unity and not as three separate concepts. This transplant is as such only possible when the threefold of concepts:
The condition under point a is easily met. In the ageless wisdom no such threefold is mentioned. The concepts of destiny, choice and accidence do occur, however they are not thematized or mentioned together as a threefold unity. The condition under point b must be met during the process of transplanting itself. The threefold unity and its parts must be vitalized with meaning by connecting them to concepts in the ageless wisdom being vital in meaning. Let us thus proceed towards the transplant and the contextualization.
The concepts of destiny, choice and accidence were intended to be transplanted as a threefold unity. This is indicative for where the vitalizing connections can be made with the ageless wisdom. For therein much is thematized through the positing of threefold unities as well.2 The most primal threefold there mentioned concerns that of spirit, consciousness and matter. In this scheme does consciousness come into being through the unification of spirit with matter. This principle can be seen in all entities, great and small. The consciousness of a solar system is as much the result of the meeting of his spirit and matter aspects as is the consciousness of the atom. And so it is in man too. His spirit aspect (the monad) manifesting through his body (the personality) brings about the consciousness or soul aspect (the ego).
The intention of this contemplation may have become clear, especially when the two contemplations referred to in the first two notes have been read. Destiny, choice and accidence relate to each other in the same way as do spirit, consciousness and matter. In this transplant is destiny connected to spirit, choice to consciousness and accidence to matter. These connections are sensible. In the polar opposites of matter and spirit is matter the negative pole and is spirit the positive pole.3 And to be negative means to be non-teleological. A purely negative given has no goal to pursue. It is, so to speak, waiting to be led. And this is exactly what is the case with accidence. Accidence is goalless. Considering matter as being rotary in motion, as does the ageless wisdom,4 clarifies its goallessness further. The opposite however is the case with spirit. Spirit is considered as being forward in motion. This forward motion indicates its teleological character. This makes spirit positive. And being positively teleological a connection can be made with destiny. For destiny is exactly that. Destiny leads to a predefined goal instead of waiting to be led. And the balancing consciousness then is the result of the uniting of the two polar opposites and is as such spirally in nature. For the blending of rotary with forward movement produces that type of movement. Consciousness, here also understood as self-consciousness, can then be connected to self-determination or choice. Again it is sensible to connect choice with consciousness, for it is out of consciousness that choices are made. And in this sketch then should choice or self-determination be seen as the result of the uniting of the polar opposites of destiny (related to spirit) and accidence (related to matter).5
In the above paragraph the concepts of destiny, choice and accidence were transplanted into the ageless wisdom and connected to the there presented concepts of spirit, consciousness and matter, thus laying also new relations between the first threefold of concepts. It is normal for a person who tries to understand these concepts to relate these in first instance to himself alone. The question of destiny, choice and accidence is for a person the question of his destiny, his choice and his accidence. In doing this he should however understand that he as an entity is part of a larger entity. His body is part of the body of a greater entity, and the same goes for his consciousness and his spirit. And thus should also man's accidence, choice and destiny be seen in a wide perspective. In a serious accident befalling our planet for instance will also partake many human individuals. And the same goes for choice and destiny. The choices a man can make are depended on the greater consciousness of which his consciousness is part. And man's destiny then depends on the destiny of the greater spirit holding man's smaller spirit. Everything is intertwined. No man is an island, and his accidence, choice and destiny do not only relate among each other but relate to greater accidences, choices and destinies as well.
May thus the contextualization of destiny, choice and accidence in the ageless wisdom give us a clearer and wider view on these concepts. A view that can be worked out further by study of the threefolds in the ageless wisdom