Illusions of Free Will

By Yogi Baba Prem, Yogacharya, Veda Visharada

 

For an unknown period of time, philosophers and religious scholars have debated the concept of Free Will.  But what does Hinduism have to say about Free Will and is the concept of free will the greatest illusion the world has ever known?

To explore this concept we will need to define free will.  We will use several definitions for clarity.  If “free will” were to be striped down to its most basic concept it would most likely be the the ability to select a course of action for fulfilling some desire.[1]

If we were to consult the dictionary, we would find something such as the following:

free will
 

1. The ability or discretion to choose;
2. The power of making choices that are unconstrained by external circumstances..  Source: www.Dictionary.com

 

For this article, our primary focus will be on “the power of making choices that re unconstrained by external circumstances.”  So in a nutshell, we could agree that minimally, free will is the ability to make choices and actions without any influence.  Within western philosophical models the ‘free will’ debate manifests under the banner of “freedom and determinism.”  Largely the debate regarding ‘free will’ has centered with Christian teachings, though certainly it has appeared within other religious systems.  In fact, most western political structures have been shaped due to an assumption that ‘free will’ is a viable model for governance of a society.  This has also shaped the western judicial system as well.  But Hinduism has a great deal to say on this subject through it numerous teachings in a variety of systems. 

If one were to search the internet, we would find numerous references linking free will and karma.  But often-biased scholars wanting to present a justification for the concept of free will in Hindu teachings write these.  But a possible reality of Hinduism is that free will is a state that must be evolved into, not a state we are born into.  The question arises, “Are we practicing free will just because we have made a choice?  Was that choice free of other influencing factors?  If it was not free of influencing factors, then how was it free will? Does free will need to be free of influencing factors?” 

If one is to agree that making a choice is practicing free will, then clearly animals have free will as well.  Though this association between animals and free will is not commonly embraced as free will, as free will is frequently reserved for the human species.   But clearly animals make choices.  If a choice is not free from influencing factors than how is it a choice made freely?  If someone performed an action with a gun pressed to their head, we would not say they were using free will.  The argument could be made that they had a choice.  Others would feel there was not a choice and they were not free of external causes for their choice.  Possibly the reality is that humanity is living in a balancing act between determinism and free will, in effect experiencing both to varying degrees. 

Examining various concepts, we will see that Hinduism does not embrace ‘free will’ nor value it from the western perspective, but rather sees a conflict between a state of lower consciousness and a result of spiritual evolution.  The teachings regarding samskara’s are the perfect place to begin this exploration. 

Samskara literally means that every thought leaves one impression on our astral and physical body.  Our thought and emotional process’ is the by-product of these samskaras.  They, samskaras, are constantly influencing us on a subconscious level. This process actually limits our freedom of thought and reveals a very limited thought pattern; as each person is often restricted by his or her previous thought patterns. This force of thought, pulsating through our physical being is actively at work influencing our behaviors and choices that we make in life.  In fact, modern psychology is a science aimed at helping one identify this process and address it in a more efficient manner.  Modern neuroscience is starting to investigate this very issue, and the initial information does not fair well in support of the ‘free will’ concept.  But before psychology and neuroscience was known in the western world, Hinduism, Yoga, Ayurveda, and the Vedic systems had developed a highly effective way of addressing these very issues.  Yoga, meditation, prayer, mantra, yajna, and even ayurveda are attempts to modify these previous thought patterns (samskaras).  If they are successful, the aspirant comes closer to the actual practice of free will. 

 

Karma, the very term used to justify ‘free will’ by western scholars, but its (karmas) very nature denies ‘free will’ without spiritual evolution.  Often karma is taught on a simplistic cause and effect model.  But it is a much more dynamic force than merely “do good” so “good” can be done to you.  Otherwise why do bad things happen to what we perceive as good people?  Karma!  Karma spans greater periods of time than a single lifetime.  And it is important to remember, that karma affords an opportunity for change and the resolution of issues, but only if there is a spiritual evolutionary experience or action.  But karma can and does easily influence our behaviors and the choices we make.  Just as samakaras subtly influence each of us, karmas provide an even more powerful factor.

The Vedas, the oldest known spiritual teachings still practiced today, also has some thoughts on this.  Rather than teaching ‘free will’ per se, the approach is different.  The Vedas focus on freeing oneself from limiting factors such as fear, worry, anxiety, ego, and other common emotions.  While one could argue that this is the application of free will by choosing to use these techniques, again it is the by-product of samskara’s or karma.  These are the forces motivating and directing us.  Through the proper application of these tools, we can free ourselves from these forces.  As we become freed from the limitations of samakaras and karma, we in reality are approaching the ability to truly use free will.  Though this evolutionary process we are able to make decisions based on proper perception, not on subconscious factors that secretly influence us.  The Vedas is literally a book of prescriptions for this elevation of consciousness.  It contains the formulas for the journey towards actual free will.  Free will can only be practiced in its highest form once one is freed from these subconscious factors. 

 

Does Hinduism have a term for ‘free will’?  There is a term-svechcha, coming from the root ‘sva’ and ‘ichcha’.  Sva means ‘one’s own’ and ichcha means ‘will’.  Svechcha manifests on two primary levels, the level of the ego (apara) and the level of the soul (para).  The ego level is where the illusion of ‘free will’ manifests, as the ego believes that it has free will and is responding with creative choices to the challenges that life presents.  But in reality, the ego often is merely responding with addictions, patterns, or samskaras.  The will that manifests at the level of the soul is called ichcha or ichcha shakti; the power of the will.  Again this word illustrates the higher hidden truth, which is the practice of ‘free will’ manifests only in the higher levels of consciousness or it grows as an aspirant grows spirituality, with their sadhana  becoming a purer practice over time. In fact, several Vedic mantras to Agni are to strengthen one’s ability to manifest the divine will within the physical world. 

Our view of free will is often limited, as free will is actually a term used to give us a sense of power in a world were many feel so powerless.  It is often the greatest illusion that people live under.  The drug addict feels they are using their free will when they place the needle in their arm.  They improperly rationalize their behavior.  But in reality, they are only carrying out the wishes of an addictive personality.  Each action they take is strengthening the samskaras and karmas.  Free will is not the right to make mistakes or a pseudo psychological justification about events in life.  But rather it is the ability to make decisions based on what is best for the situation rather than subconscious needs, ego desire, additions, attachments and dysfunctional behavior.  Regrettably, this is what most people claim that free will is.  It is the ability to use detachment, discernment, and discrimination with situations, which grants the ability to see the situation clearly and decide on a particular action with a clear understanding of all ramifications of the particular action chosen.  To achieve this requires spiritual evolution or awakening and elevation from the ego.  It requires an exploration of consciousness. 

The spiritual goal is that free will must come from our highest nature and not the lower nature or realm of ego (ahamkara) or emotional mind (minas).  The actual practice of the highest form of free will comes from the atman, purusha, or soul.  So possibly the issue is not with the term ‘free will’, but rather it is with our limited understanding of it, the limiting factors such as samskara and karma, and its proper application of the tools that form the foundation of free will.  As humanity is living in a balancing act between determinism and free will; the greatest secret remains that Jnana (wisdom/knowledge) transcends determinism.  Self-realization provides transcendence beyond determinism allowing us to truly experience and live within free will.  The ultimate reality is that these issues are for the realm of the ego and not of concern for the realized soul. 

 

 

Sources:

 

http://www.mises.org/story/1943

 

http://plato.stanford.edu/entries/freewill/

 

“The Oxford Companion to Philosophy” Edited by Ted Honderich.