This post is continued from a previous one here.
“[The] interior complexity of man means that each person has the means to unite himself or herself in an equally natural way to either the Providential or the Fatidic order. However, we do not apply the term ‘free will’ to both of these options, because what we understand by freedom does not belong to nature, where all is subject to efficient causality, but rather to Providence which comprises the archetypes or formal causes of all that belongs to nature. This is said to be free because it comprises the essential realities of the world as they are ‘before’ being instanced in material form and so subjected to all kinds of constraint.
The soul which aligns itself with Providence, and therefore with freedom, will thus be the one which realizes the possibilities of the spiritual nature to the fullest extent possible for the individual concerned. This involves an orientation of the whole person which is not to be confused with the divisive effects of an unintegrated intellectuality which is made an end in itself, and so denies its spiritual and sacramental role. On the contrary, it applies to the body as well, by its participation in the soul, which in turn participates in intellect; it too is spiritualised in its own way, therefore. Concerning the effect of this union, Guénon says: ‘In uniting itself to Providence and consciously collaborating with it, the human will can become a counter-balance to destiny and finally neutralize it.’ In the words of Fabre d’Olivet,
The harmony of the Will and Providence constitutes Good; Evil is born of their opposition. Man has received three forces adapted to each of the three modifications of his being…and the unity which binds them [these forces], that is to say Man, is perfected or depraved, according as it tends to become blended with the Universal Unity or to become distinguished from it.
In other words man approaches either perfection or depravity depending on which of the two poles of manifestation he gravitates towards: the pole of unity or the pole of multiplicity.
This also makes it easier to see how each soul can choose its own destiny, since the inward relations it makes with its material, psychical, and spiritual possibilities are in effect the formal causes of its relations to the external conditions under which it lives and develops. In other words, it is not so much a matter of the person being modified by a set of conditions as of a soul gravitating to a set of conditions which corresponds to its interior relations, and under which the latter will be best able to realize their potential. This leads to certain questions about the will which are hardly ever treated theoretically, particularly concerning the distinction between the things we do and the things we suffer. If the movement of the will is based on the component wills of Instinctive, Animic, and Intellectual principles, it can be seen that the adverse wills which confront us need only be the counterparts of unintegrated acts of volition within us.
Like wills can only connect with like, but if the whole person is harmonized in relation to the intellective principle, the will must be free, and so not liable to attract adverse volition to itself, having none within. The choice of freedom and free will outlined above is implicitly obedience to the will of God, where the universal Divine will can be discerned by means of the threefold constitution of the being. Its implication is that each person is born with a destiny to develop as much as possible through the Instinctive, Animic, and Intellective levels, with the grace of sacred tradition.”
Source: Robert Bolton, Self and Spirit, pp. 79-81