In 'Ageless Wisdom, Triplicities in Man' the monad or spirit, the soul or consciousness and the personality or body were mentioned as the three constituents of man.1 Each of these three constituents was described as consisting also of three givens. The monad consists of will or power, love-wisdom and active intelligence, the soul of spiritual will, intuition and abstract mind, and the personality of concrete mind, emotions and the physical body. Thus man was sketched as a ninefold. All this was done along the lines of the ageless wisdom.
In 'Contemplationam, Destiny, Choice and Accidence Contextualized in the Ageless Wisdom' destiny (in later contemplations also mentioned as 'fate') was related to the monad, choice to the soul and accidence to the personality.2
In 'Contemplationam, Accidence, Choice and Destiny as a Ninefold' destiny (or fate), choice and accidence were further thematised as consisting each of a threefold, whereby the nine mentioned givens were related to the nine givens of the human constitution. Thus was arrived at an overview as below.3
|Monad||Will||Being||Destiny / Fate / Being|
|Soul||Ātma / Spiritual Will||Purpose||Choice|
|Buddhi / Intuition||Beloving|
|Buddhi-Manas / Abstract Mind||Direction|
|Personality||Kāma-Manas / Concrete Mind||Particularization||Accidence / Non-Being|
|Kāma / Emotion||Tendency|
In the latter mentioned contemplation not much reference was made to assertions of the ageless wisdom that could support the conclusions of that contemplation. This does however not mean that such supportive assertions cannot be found in the ageless wisdom.
A good example of such a supportive assertion can be found in Alice A. Bailey's Esoteric Psychology, Volume I, A Treatise on the Seven Rays, Volume I. For from that book the following can be quoted: "It is of course apparent that the effect of the interrelation existing between animals and men is to produce in the former that step forward which is called individualisation. This event is a consummation of the process of transfusion, and indicates the appearance of the three divine aspects in a unit of life in form. A son of God, a Lord of dedicated and directed Will, is born, and the third divine principle of purposive energy is fused with the other two and brings about an entire reorganisation within the animal form."4
Now individualisation regards the emergence of the soul into the body through which humanity comes to being.5, 6 It is the soul that truly defines a human being, because without such an individual consciousness man would be no more than an animal. It is thus the individual consciousness, the soul, that defines a human as "a Lord of dedicated and directed Will".
Now in this definition of the soul the three constituents of choice can be recognized. For choice was found to consist of direction, beloving and purpose, which in the quote are mentioned as 'direction', 'dedication' and 'will'. The mentioned direction of the ageless wisdom of course fits one on one with the direction mentioned in the regarded contemplation. And the in the ageless wisdom mentioned dedication fits well with the in the contemplation mentioned beloving. For the love of service corresponds according to the ageless wisdom to the dedication to service.7 And the will of the ageless wisdom corresponds with the purpose of the contemplation. For also in the ageless wisdom are will and purpose thematised as closely related to each other.8 We thus get an overview as below.
A "Lord of dedicated and directed Will", man, is thus a lord of choice.