A distinction can be made between principal and non-principal triplicities. In a principal triplicity do the three givens form one unit. This is not the case in non-principal triplicities which consist of three loose givens. These statements are posited axioms in this contemplation. Another such an axiom is that a principal triplicity consists of a principal duality in which the dual givens relate to each other through a third given. This was earlier thematized in the contemplation 'Ageless Wisdom, Triplicities in Man'.1 In this contemplation were spirit and matter shown as the duality relating to each other through consciousness as the third given. The triplicity of spirit, consciousness and matter was explained as the prime triplicity reflecting itself in human triplicities. The prime triplicity in man was regarded as that of monad, ego and personality, or of spirit, soul and body, whereby each of these three givens again were contemplated to consist of a triplicity. The monad was mentioned to consist of will, love-wisdom and active intelligence, the ego of spiritual will, intuition and abstract mind, and the body of the mental, astral and etheric plus physical body.
Now with the prime triplicity of spirit, consciousness and matter reflecting itself in man it is plausible to accept that it will reflect itself in societies as well. It is another posited axiom of this contemplation that the prime triplicity of spirit, consciousness and matter reflects itself in societies as politics, law and economics. Politics, law and economics then must be seen as a principal triplicity. It is not stated here that this triplicity is the prime triplicity of which a society consists (like man consists of monad, ego and personality) but at least that it is one principal triplicity within society. Politics, law and economics are an exoteric reflection of an esoteric triplicity.
With the above posited more insight can be gained in the nature of politics, law and economics through an elucidation of will, love-wisdom and active intelligence. For politics can be seen as an exoteric reflection of will, law of love-wisdom and economics of active intelligence. So how should we understand these will, love-wisdom and active intelligence? Let us start with the latter. Active intelligence is basically the quality inherent in (our solar systemic) matter.2 It is how matter behaves without any external imposition. Love-wisdom however imposes on matter.3 And what it imposes is basically the spiritual will. It can be said that a spiritual will imposes a conscious loving and wise purpose on an active and intelligent plan.4, 5 On itself matter is blindly active, however when a spiritual will imposes itself on matter it is directed to a purpose. The same we see in the triplicity of politics, law and economics. An economy has an intelligent activity on its own, however when left to its own it is acting blindly.6 To give economy purpose therefore politics must impose itself on economics by directing laws. Like spiritual will imposes itself on active matter by loving and wise purpose must politics impose itself on economics by law. Thus would the triplicity of politics, law and economics reflect the prime principal triplicity of spirit, consciousness and matter. In present times however are politics, law and economics not dominantly considered as a principal triplicity and is the field of economics by capitalist thinkers left to its own blind activity. This can however in the light of the ageless wisdom be seen as obstructive for evolution and thus very undesirable.
It may be asked how this contemplation relates to the earlier contemplation 'Contemplations, Economics, Politics, Ethics, Metaphysics'.7 There a more etymological line was followed leading to the conclusion that in present times economics determines politics and ethics, crossing out metaphysics, while normatively economics should be determined by politics, politics by ethics and ethics by metaphysics. This conclusion still holds and can be integrated in the findings in this contemplation. For here too it is asserted that economics should be led by politics, be it that here law as an intermediate factor has been posited. Metaphysics as the prime leading factor again is recognized in the prime principle triplicity where spirit (the metaphysical) imposes itself on matter (the physical). And this it does by the intermediate factor of consciousness (here to be translated as 'ethics'). So we have metaphysics imposing itself through ethics on politics, imposing itself in its turn through law on economics. And this thought of metaphysics being leading for politics has been also further thematized in the contemplation 'Contemplations, A Setup for a Metaphysicratic Manifest'.8 Thus the different statements and conclusions of the political contemplations are fully complementary to each other. The integrated message of these contemplations is to let metaphysics be the leading factor for ethics, ethics for physics, where firstly politics is touched, politics then for law, and law for economics.
May we thus work towards politics, law and economics as perfected exoteric reflections of the esoteric prime principal triplicity.
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