The conditions for free will: knowledge, awareness, understanding (l2)

If one were to make a ranking of the most used and abused word in the course of human history, no doubt the word freedom would be at the top of the hit parade. It is used by everyone, in the right moments and also in the wrong moments: there are those who say "I want to be free to make mistakes alone" (smart friend: he obviously prefers to hurt himself rather than avoid evil by following the advice of another ... but everyone has their preferences!).

There are those who say "I want to be free from the influences of others, from conditioning" and this is a concept of freedom that, if managed to carry it to the end, without reaching excesses, in opposition only because others have affirmed some thing, undoubtedly leads to good achievements.
And then there is, finally, freedom understood as free will and here, creatures, Pandora's box has been completely unclogged. In fact, this poor free will over the centuries has been taken and turned over and over as if it were an omelette, but nothing truly convincing came out of it.

Of course, the concepts presented by the various theories, doctrines, philosophical currents, religious doctrines, thinkers and so on and on and on, all had, after all, good, acceptable points. As with any theory, on the other hand ..
However, there has never been a conception of free will, of its existence or not, that has always been accepted and understood by all the people with whom this conception came into contact.
Of course I am under no illusion that our very conception of freedom, of free will, is accepted by everyone; after all, think about it, and you will realize when it is treated in a much more extensive way than we will do this evening, it is not a very comfortable concept, because it collides with theIo of people, because it collides with the presumption of people, it collides with the lack of humility and so on and on and on: all things that prevent the serene acceptance of such free will.
But to better understand, to get, step by step, to what we mean by freedom and free will, it will be good to try to imagine for a moment what is the freedom that individuality possesses in the various stages of its evolutionary cycle.

You know, because it has now been repeated almost ad nauseam, that an individuality leaves to carry out its process of evolution laid down by the mineral form. You all remember this, I guess.
Let us ask ourselves for a moment a question that concerns us given what we are saying: does the mineral possess freedom, does it possess free will or not?
In the mineral form, what does the embodied individual possess? It has a physical body, that is the material that constitutes it; at the level of the physical body it seems clear to me that the mineral does not possess any freedom, in fact it cannot move, it cannot act, it cannot interact voluntarily with the environment but passively undergoes all the climatic stimuli that the environment itself gives it.
Together with this physical part it also possesses an embryo of an astral body, that is an embryo of matter that is modified, shaped and formed, even if in a very light way, by what the external environment causes it to undergo. At this point it seems logical and evident that not possessing the mineral not even an astral body capable of acting in any way, if not passively, undoubtedly the mineral has no freedom, much less free will.

Finally, after centuries and centuries, the incarnation within the mineral kingdom ended, here the attention of individuality (and be careful with this phrase because it will have consequences in future teachings), moves on the vegetable kingdom and the individual takes a step forward by incarnating precisely in plant forms.
Now, the vegetable form, taking up the whole process, undoubtedly possesses a physical body: this physical body is subjected to the stimuli of the environment whatever they are, in some way (even if only by "instinct") it interacts with the environment itself. , for example by absorbing carbon dioxide and expelling oxygen.
It also has an astral body that is already a little more structured, so much so that, as certain researchers have found, the plant reacts to strong emotions and not only that, but in certain circumstances it emits strong vibrations; and this can confirm it, intuitively or thanks to his own sensitivity, any person who loves plants and tends to take care of them in his own apartment, addressing them with affection, as if they were a child.
These plants always respond in some way, either with a longer or more abundant flowering, or with imperceptible movements of the leaves that most of the time are not noticed and on and on and on. There is therefore this interchange also at the level of emotions, and not only of physical sensations.
But is this enough, I ask you, creatures, to affirm that the plant has its own freedom and its own free will?
No, however no, there is nothing in what I have just said that can constitute a sure element on which to affirm that the plant possesses a freedom or free will.
In fact we have to see if the plant has knowledge, if it has understanding, if it has awareness or feel.
To say that the plant has a feeling is absurd. But a moment: not absurd because the plant cannot have a feeling, but as possessing a feeling means that it also has understanding, awareness and knowledge, because otherwise the feeling would never have arrived.

La knowledgein fact, undoubtedly, the plant possesses it, that is, the stimuli it senses are retained and recognized by it when they are repeated; also possesses a certain awareness, such that she also comes to be aware that it is she who is undergoing these stimuli.
This is a very rudimentary form of awareness, clearly, an awareness of a physical type only, but yet again, always an awareness. And this awareness, it becomes comprehension, always essentially of a physiological type, of reaction to the environment that is transcribed, like feeling, inside the Akasic body of the individual who animates that form. But it does nothing but create a substrate, a kind of grid - just to give you a visual image - on which, later in the course of a further evolutionary process, the texture of true feeling will be woven. (In other communications the metaphor of the carpet is used, of which these understandings would be the weft, the structure capable of containing more elaborate understandings that will arrive in the future, the warp. Ed.)

It is therefore only a disguised feeling, a very approximate feeling precisely because it is essentially based on the transcription of what are stimuli coming essentially from the physical and physiological sphere.
Therefore, there is no real mental understanding without which there cannot be the transcription of what are the much deeper and more complex themes of true feeling.
There is no doubt, at this point, that it can be said with tranquility (beyond the appearance, beyond the idea that the individual can make himself), that the plant can act on the environment, so much so that there are even plants that move, if you didn't know it, from their places of residence, raising their roots, even if it looks like a funny image, moving away for other shores. Despite this we can say that the plant does not have freedom, in the truest sense of the term, nor, much less, does it have free will.

Let's move on to make the same speech as regards the animal shape.
You know, because we have just done it, that it is possible to examine this animal form according to our purposes through two different optics: namely the constitution proper to the bodies that constitute it e the presence or absence of the stages that lead to feeling. So let's start again, in order not to lose control of the situation, the boring journey of examining bodies.

Certainly the animal has a physical body, this is evident: a physical body able to move, more often than not, within the physical world, to interact directly and also, from certain points of view, voluntarily.
He has an already more structured astral body, which pushes him to try to fulfill his needs, and he possesses (or will possess when he reaches the most advanced animal forms) an embryo of a mental body.
Without a doubt, the animal know that certain things are problems that arise, sometimes it even becomes aware, however not It includes still completely what happens to him, that is his understanding is still closely linked to almost mechanistic factors, for which the overcoming of certain experiences, the lived of them, passes through his mental matter, finding the channels to reach his akasic body , without however being subjected to a voluntary process of inner reasoning.

Of course, when we come to the incarnation like human being, the thing gets complicated.
The physical body, now needless to say, you all possess it, the astral body with all the desires, sensations, feelings it brings with it. sé, you are almost always aware that you possess it; you have a well structured mental body, usually, and it is enough to observe yourself when you try to bring water to your mill to see how well you know how to use it!
You possess the body of consciousness, it has a more or less modest structure ... (and here you all expect the wickedness that, in fact, I will immediately say!) And you usually manage to make it even more modest as a result.
Apparently what I said is bad, in reality it has a very high philosophical value. No, I'm not crazy, creatures. In fact, the fact that you manage to prevent yourself from being what your Akasic body tries to emerge from your Akasic body, perhaps in a way that is not yet well defined, is basically a manifestation of freedom.
In fact, just as we have always told you that no one will ever be able to make another person do what this person does, basically he does not want to do, so it can be said that only each of you, personally, can succeed in doing. exercise on himself the freedom to act or not in certain circumstances.
This is usually the concept you all have - when you talk about it, when you think about it - of free will; in fact, you speak of free will mainly considering the fact that the individual exercises this faculty of his, this power of him, doing what he wants to do.

I tell you that as one of your songwriters said years ago, "freedom is not being on a tree" or better still: the individual who exercises free will is not the one who decides against everything and everyone to climb to the top of a cypress . In fact, the individual who behaves in this way, and this you will understand later when we deepen the subject, shows that he is even less free than those he accuses of being prisoners of circumstances, of the environment, of conditioning and on and on and on. . Scifo
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