When we discover the spaciousness between us and ourselves, the place from which we observe the events that occur in our consciousness, we simultaneously discover what we call our free will. For as long as we are our impulses. Our impressions and thoughts as they come and go without any spacing between us and them, we just follow them. Without knowing that we are doing so. If a conflict arises in our encounter with them, it is because something in their content is not compatible with our conditioning of consciousness, of what it may and may not contain. That is why the attempt to resolve that conflict is staged in a context that involves its content in an external sense. Nothing in that consciousness is yet perceived from a separation from its acting parts on us whose emerging spatiality will create the space that gives us a choice. We become every thought. Every feeling and sensation that arises in it does so without having us, our ego as its origin, since what we call consciousness arises from the energy that is released by our preconscious actors when the information it contains is released as insight into consciousness and we meditatively observe the states they create. Something we do from the emptiness in which consciousness arises in the first place. The control we try to exemplify with our ideals has nothing to do with them but with the conditioning that determines what in our psychic life our cognitive ability should recognize and accept as belonging to it in our reference to consciousness. In that sense, free will is about being able to be attentive. To face the conflict where it arises before we materializes it, and in our relationship to the psychic spaciousness in which they arise as they create and shape our consciousness. Or we destroy our world ourselves, or through the people we choose to let take care of our inner conflicts for us. In that sense, we become guilty of the fact that there are always third-party victims. This has of course been said in many different ways by many others. Like Jung, Hillman, Adyashanti and Alan Watts to name a few. But when we realize it within ourselves, we also formulate our own experiences of it. Which makes us part of a universal inner psychic meditative work but which we still always experience in our own personal and unique way. Or we may find ourselves in the idealizing conditioning that seeks infantile rational perfection instead of human togetherness. Where we are referencing thoughts ad infinitum.
An additional aspect of this is presented by Lothar Schäfer. Just as elementary particles both materialize from an unknown spaciousness of non-material wave states and appear as physical objects, organizing cells, as raw experiential information and energy which we perceive as psychic energy in its different states of coordination, where objects transmit information that appear as patterns, something that for us is both consciousness-like and thought-like in their semi-materialized psychic state of transformation back and forth between the dormant, but active preconscious state and its interaction with physical objects that become visualized by us as energy and information. Something that in a meditative sense is referred to as the inherent impermanence of existence.