Betty: If there is ultimately no free will, which is what I believe, then how can it be a choice to “follow” one’s illusionary svadharma or not?
Ramji: There can’t be a choice. But you said “ultimately,” which infers that there is a choice now. The example you give is the “ultimate” situation. Did you always believe that there was no free will? I don’t think so. I’ll bet you thought you were making decisions at some time. When you heard the idea that there was no free will, didn’t you have a choice to accept it or not?
The implied meaning of the last sentence, “The only thing I feel like I can do is to watch and accept the show,” implies a choice, doesn’t it? What if there is a third option which is better than both free will and fate? Would you exercise the option to let go of the fate/free will idea?
There are four basic points of view from which an individual can view reality: (1) the transactional material world, (2) the subjective inner word, i.e. one’s psychology, which is to say svadharma, (3) The causal world, i.e. Isvara/Maya, and (4) the Self, awareness. If you don’t know about (3) the causal body, i.e. the unconscious, which dictates the thoughts and feelings of your (2) subtle body, you think you are the subtle body, i.e. a doing person who makes decisions independently. If you understand the causal body, your programming, (3), you will not feel you are making decisions. If you take a stand in (4) awareness, the issue of fate and free will won’t arise, because it supercedes both (2) and (3).
Betty: I have not considered four views of reality. I put (1) and (2) together in my mind. I have believed in the truth of number (4) for 20 years and my understanding, while limited, has been broadened over the years. You gave me number (3). This is a huge piece for me because you are correct that prior to your teachings I did believe that I had “free will.” The notion of free will or no free will is in the realm of karma yoga. When I say that I am choosing to accept what is given and watch the show, this is my version of giving it up to Isvara. But behind this doing that I seem to be doing I have faith that free will or no free will is not the point. I do not even know if I have a reflected understanding of non-dual awareness, I just know that it is true.
Ramji: The issue here are the words “have believed” in the second sentence. They imply that awareness is an object to be believed or known. We call it indirect knowledge. As long as it seems to be something other than the one who believes, suffering continues. When you claim it as yourself, you are free. Of what? Of the one that claims. The purpose of the reflecting phase of Vedanta is to transfer your identity from the one that believes to awareness. When the reflecting phase is complete you know the “I” refers to unborn awareness and you are free of Betty, reflected awareness.
