Even more free will
from various sources

As always, the theme seemed to be an invitation from existence, because wherever we were, whatever we heard, saw, read, it seemed always to tally with OUR theme. The nicest thing was to discover again that everyone and everything pointed to the same thing in some many diverse forms: Ramana Maharshi, Marcel Messing, Nathan Gill, from the Upanishads.

Ramana Maharshi

'Those who discuss what finally settles the matter: destiny or free will, have no knowledge of the Source of both destiny and free will. Those who know the Self as the Source of destiny and free will, are free of both. Could they then still become entangled in that?'

(Ulladu Nárpadu, verse 19 'Ramana Upanishad', compiled by Philip Renard. Published by Servire Utrecht 1999)

Marcel Messing

The Buddha teaches that everything that has name and form is transitory. To see the transitory as everlasting is an incorrect vision of reality and forms the root of attachment and suffering. The wisdom of the Upanishads teaches that what we actually are is the all permeating clarity , Brahman, total consciousness, That light in light; Soham, with which the complete identity of Atman and Brahman is expressed: or Aham Brahmhasi (I am Brahman). There is only the indissoluble unity of total consciousness. And in our essence we are total consciousness that shines in all forms. One, indivisible an unnamable.

From the point of view of the 'I', many of us want to do everything we can to guaranty a personal survival after death. It is an attempt to maintain the imagined I even up to some very refined near-death experiences. Enduring peace and enduring happiness can not flow out of these. Only the spiral of becoming, with hierarchies of being coupled to it are so maintained. Everything that a person wants to do to realize eternity for itself, no matter how subtle, stands far away from total consciousness. Such a stride only confirms the separation and is tied to impermanent forms.

One of the biggest pieces of people's conditioning is that they imagine that they have a completely free will, while even the all important life functions are regulated outside of them. As soon as one thinks one is the 'doer', the law of cause and effect goes into effect, of 'sowing and reaping', of karma. Only with the insight that total consciousness permeates everything, directs everything, is the actual 'doer', can ' let not my will' but 'the will of the Father decide', from groundless being, penetrate. Then there is no longing anymore for personal immortality (which is an expression of separation and self will), but then the deep knowing contains that here and now, always, we are the groundless total consciousness, immortal, not our small insignificant I, but from That which is. The only true 'Subject ' is total consciousness, that acts through all forms, without ever having to make an effort, without ever getting tired, without ever having to reach anywhere or strive for anything. This Subject can come to realization in the person by means of which, 'eternal' life can impersonally manifest. Krishna says about this effortless action to Arjuna in the Bhagavad Gita:

There is nothing in the three worlds (the entire existence),
O Partha (son), that needs be done by Me, neither is there something
That has to be reached by Me; still I keep busy with actions.

The 'will of the father' decides in any case all the time, even if we sometimes think otherwise. If total consciousness were to withdraw from our body for even one moment, then the truth of 'our' life would present itself: a dead doll, a 'food doll' as Sri Nisargadatta formulated it.

(From: 'De laatsten zullen de eersten zijn – over de parabels van Jezus'.
Author: Marcel messing, Publisher Altamira-Becht 2001)

Free Will and Choice

You-Consciousness appearing as the characters in your play of life have no free will as part of the play, only apparent free-will. Free-will requires a separate entity to exercise it and something separate for it to act upon, and you — Consciousness are the only one here. You appear as the characters of your play and have made their apparent free-will part of you play.
You are the only one here so only you-Consciousness could have free-will. Without your play there is nothing apart from yourself that free-will could act upon. Your play as the characters is the only place free-will can appear to be exercised, but your characters have no existence outside of yourself and so free-will is only apparent.
Free-will is exercised amongst your characters appearing in your play of life. Free-will only appears as part of the play. It has no actual existence.
Seeing this with clarity does not mean that apparent free-will, or choosing, disappears from the life of the character. The person of clarity appears to choose a chocolate biscuit or a custard tart; a white pet rabbit or a brown one. The person of clarity knows there is no choice but still appears to make one.

[from 'Clarity' by Nathan Gill]

You are what your deepest, inspiring wish is,
As you wish is, shall be your will.
As your will is, will your acts be.
As your acts are, shall your destiny be.

Brihadaranyaka Upanishad IV.4.5