A Sanskrit word that pertains to such a deconstruction process is apoha, or
“what something is not”. So we can get a little closer to understanding what
something is by knowing what it is not. When it comes to the realization of
nonduality we need to exhaust every device, and apoha is an efficient device,
up to a point. Eventually we will have to make a radical leap beyond all
devices and beyond all of our usual conceptual strategies.
But it’s not easy. Why not? Most Advaitists keep on saying, “you are
already that”. The Upanishad says, “Tat Twam Asi”, or “You are That”.
So we accept the possibility that we are (already) that nondual whatever-it-
is. But it will not be easy for most of us to uncover the evidentiary fact of
our real identity since old mental habits die hard. This is the real meaning
of “detri-mental”.
There is an old injunction that we should “just let go”. That won’t be too
easy, either, since we have become so habitually automated in our
misperception of ourselves as some objective identity (i.e., the body-mind
vehicle). A conscious effort will be required to “just let go” of our fixated
and abberated perceptions and conceptions. Those who say that no effort is
required are mistaken because it is an effort to put a stop to any habit. The
effort required will be one that is directed to recognizing our errant dualistic
perspectives. When dualistic, or dichotomous, perception stops, then it is
absent and nondualistic perception (already there) is present. Negating the
dualistic perspective can happen when the error of it is understood, and
when the process which creates such a wrong view is undone or
deconstructed. Then it’s time to relax.
In this relaxation of errant perspectives, or when they are “just let go”,
what is left over is the nondual totalistic apperception. So nonduality is the
mere absence of the dualistic perspective, the presence of unconditioned
truth. One step further and we can relax into the whole and perfect truth:
dualisms are conventionally valid and can be described, at least partially,
with language which, alas, always operates through dualistic terms. If the
totality of seeming dualisms is known as the wholeness of functioning in our
holographic and totalistic universe of unified interdependency, then that’s
the big picture of nonduality. That’s what is meant by the Zen term “the
one taste”. Vigilant persistence will be necessary. Another big question is:
“Who will persist?” – who? A dualistic “me” or “you” ??
written by: S. R. Allen