Martin M:
What I was interested in is, to what extent there´s a relation between the realization of "inner freedom" and the demonstrated perspective (the world moving through me instead of me moving through the world) and, if there is any, if at some point it becomes more obvious.
I'll answer your question, although I am not sure how apparent the answer will be to you.
The point at which this all becomes more obvious is the point at which you have gained control over the meanderings of the mind. That is to say, when you can recognize phenomena for what it
is rather than what the conditioned mind once thought it was.
A very good book about this aspect of the practice can be found in Bhikkhu Nanananda's
Concept and Reality in Early Buddhist Thought. In the book, he goes into great detail about the concept of
papanca (proliferative thought) and the role it plays in one's delusive perceptions. When you can end
papanca-sanna-sankha, you stand a chance of being able to "see things as they are" according to the Dhamma that Gotama taught.
Papanca-sanna-sankha refers to "concepts, reckonings, designations or linguistic conventions characterized by the prolific conceptualization of the mind." In short, this refers to: "What one feels, one perceives; what one perceives, one reasons about; what one reasons about, one proliferates conceptually." It is a process of mind that needs to be recognized in order to halt the potentially destructive prolific cycle of wrong thought about a particular phenomenon.
By being still, and viewing things with bare attention (that is, not bringing in biases or prejudices about the object under observation, but viewing it in its own suchness, it's bare constituents), one stands a chance of "seeing things as they are." I.e. as
anicca,
dukkha, and
anatta. For example, what once may have seemed like a threatening thought becomes laid bare, stripped of the ominousness created by conditioned thinking.
In peace,
Ian