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Jerry Katz
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89. A man becomes "desireless" when he sees a dead body burning. This desirelessness is temporary. This is the secret of the body. Desirelessness imparted by a guru should not be abandoned. From desirelessness a man obtains liberation from bondage. This desirelessness is the best. Guru is secondary.

The desire that a man be initiated is of the third class. Getting a guru is of the second class. By practice; getting experience for oneself is the real desirelessness which is the goal of human life. When one practices and imparts his knowledge to another, it is "Yogananda Desirelessness". It is the imperishable and the indivisible state. it is the tree of peace. The climbing of the tree of peace which is in the head and being one with that "peace tree" is the real imperishable desirelessness. The cutting of the primary root of passion and anger is the imperishable desirelessness. Being in Samsara, enjoying a little of its pleasures and then renouncing it is the second desirelessness. Desirelessness is liberation from bondage in this very life.

90. Those who have no "faith" have no desirelessness. Similarly, those who have annihilated the Manas, have no Vasanas. So also, those who have no faith, do not reap any fruit. We buy a diamond for five or six thousand rupees; this is all rental delusion. If we have no mind to buy a diamond, its value is nothing more than that of a lump of earth.

91. Elements are not five but four. .Earth, water, fire and air; space is no element; it is one indivisible. The earth is extended. Air is above water; space is above air; the sea is the boundary; the earth is the bed; space is the house; the air is above; the earth is below; the earth is red; the air is white. The earth, made of four elements is not round; it is triangular; between the lunar nerve and the solar nerve is Sushumna (the star nerve); the earth is like our face.

92. Vayu (air) is imperishable; it is one, indivisible. It exists in everything. When the glass chimney of a lamp is shut, there is no light. When it is not shut, the lamp shines brightly. If we take "earth" and imagine it to be sugar, it is sugar only in thought.

The nature of earth is not changed. So also, even if a man becomes a yogi or a jnyani, the nature of the body does not leave him. Manas becomes one with the Brahman; not the body. Jnyanis are subject to the limitations of the body. Since their Manas is annihilated, they are not aware of their bodily condition. A man in sleep, if bitten by a cobra, is not aware of the cobra bite and he is not affected by it. Similarly, Jnyanis are not aware of their body and hence, the bodily conditions do not affect them. When a letter, written in english or in any tongue, is given to a child of five or six months old, the child throws away that letter and it cannot know what is contained in it. A child of six months old does not at all know the difference between a diamond and a lump of earth. Such children have no idea of the body. They are always in the thought of Atma. Children have no idea of duality. When their brains develop, they become aware of differences. when the brain is not developed, Prana in such a child is in the Sushumna.

93. As the child is growing month by month, it gets knowledge of various things. Earlier knowledge is of no use. When a man is in the know of all, he must be like a child. A true Jnyani is just like a child of six months. Such a child is not conscious of its own calls of nature. It does not distinguish between the two calls of nature. Jnyanis are similar. They do not like one thing and dislike the other. They have no idea of poison. The administrator of poison should think about it. The eater (Jnyanis) never cares for it. Likewise, a Jnyani does not say, "I want dinner", "I want that". They are always well established in the internal Atman.

94. Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head. In the head is "Chidakasha". It is the well of "Hridayakasha". We should draw water from this well and drink it. It is no use digging a well in the earth and drinking water from it.

95. You have a certain thing in your hand; if you look for it somewhere else, you will not find it. If you sit in an upper-story, light a lamp there, and close the doors, those who are below cannot see the light. "See the biscope!" "See the drama!" -- all these are seen in the head. Everything should be seen from the same place; you need not go to several places to see several things. The city of Madras can be seen from there as well as from here. It is better to see it from one place. We must "idealize" it in our brain.

What we call the "heart" is not below; it is above (the neck). When we are cooking, the flames go upwards; so is the heart upwards. There is light in the heart; there is no darkness in it. If a man's head be struck off, we cannot say who the man is by simply looking at his trunk. It is the heart which sees through the eye. A man must have the internal eye. what is called the "heart space" is the face which is triangular. We can know a certain man by looking at his face. A man must know his own secret. A man must know himself.

96. Mukti is according to the nature of our Bhakti. If you try hard, you get good salary. If you try a little, you get a small salary.

97. When we are little children, we do not know who is our father and who is our n-other. When we grow up, we come to know our parentage. When a cock eats, it scratches everything towards it with its feet. Similarly, when a man's intellect is developed, he becomes selfish. Everyday men die; everyday men are born; but rarely do they burn their selfishness. Selfishness completely disappears when the divisible becomes one with the indivisible. From rice various kinds of eatables such as "Ambada" and "Halva" are prepared. These preparations are not called rice.

98. A vessel without water is of no use. Bhakti is water; intelligence (Budhi) is the vessel. He who has no subtle Bhakti is no man. It is not the work of Shakti when a man dances an oracular dance; this dance is a trick. Trickery's course is downwards. Shakti follows a middle course. Trickery belongs to the body; Shakti is Atmaic; trickery is powerless before the fire of Shakti.

99. Almost all fruits have their seed inside; but cashew apple has its seed outside. Our mind like the seed of cashew apple, must be outside "Samsara". One must not reserve sugar for himself and distribute sand to others. One following the royal road, should not lead others to the path covered with forests. It is one's bound duty to lead others by the royal road. We must do this at once. we are not sure about the future.

100. When a train leaves a station, the next station is alerted that a train is approaching by the sound of bells ringing. What is called "Bindu-Nada" is the bell. Just as we hear a sound when we throw a stone into a well, we hear "Bindu-Nada" inside the head.

101. When a boy has passed the first standard and he goes to the second standard, books of the first standard are no longer required by him. when a man is in sound sleep, he sees neither the stars nor the sun nor the moon. He is aware of nothing. Then the mind is nil. Sleep is a subtle condition; it is not gross. In sound sleep we are not conscious of the body. Then we are conscious of Atma alone. We will have sleep when Prana is in a f ixed plane in the body. When the ego is completely destroyed, everything seems to be like "reflection". The mind's delusion is not permanent. It is not Shiva.

102. When a man has become a graduate in law, he receives a university gown. This gown covers the body from head to foot. It has four hands (two hands and two legs). When SAT and CHIT become united, we have Ananda, Brahmananda, Paramananda, Sri Satchidananda, Sri Yogananda. When we discard worldly pleasures, we enjoy divine pleasures, when we realize the truth about Jeeva, we enjoy Ananda.

103. Those who have no guru, have not realized the truth. In this world there is no effect without cause. When the darkness in this world has appeared as light, that is called inyana. Darkness is ignorance. Light is knowledge. Do not be a hypocrite and earn fame.

104. Say what you do and do what you say.

105. Before you die, leave the forest path and follow the royal road. When you are on your death-bed, you may suffer the agonies of hell, your Prana being obstructed by the three humors (Vatha, Pitha, and Kapha).

106. There are many people in this world to take care of those who have passed the I.C.S., but there is none to inquire about the path to divinity. No one can describe what the bliss of Mukti means and what it is. That religion which was taught by Shiva from the beginning of creation is one and one only.

107. Adversity given by Shiva is no adversity. Sorrow given by Shiva is no sorrow. It is your mental delusion. At the time of our birth on this earth, there is some difficulty. So also at the end. When man come out of their mother's womb, tears trickle down their eyes.

108. All is Shiva. Justice and its opposite both are Shiva. 0 Mind! Leave off injustice and be one with justice.

109. OMKAR is one without a second. Omkar is the cause of both creation and dissolution. Omkar destroys Manas. Omkar is really the Atman in you. Omkar is indivisible; a divisible object can never be indivisible. From the beginning there is only one religion taught by Shiva. If you sit in a room closing the doors, you do not see anything outside. When the doors are closed, Jeeva comunes with Shiva. When the doors are not closed, Jeeva is separated from Shiva.

110. OMKAR is indivisible. Omkar is creation. Orrkar is maya, action, manas, consciousness, light of consciousness. Chitta is the cause of desire.

111. SAT is the one, indivisible. It is the one "subtle" which is everlasting. CHIT is always changing.

112. When the "SAT" unites with "CHIT", the resultant is Ananda. This Ananda is the Satchidananda, Sri Nityananda, Sri Paramananda. Union of Jeeva and Paramatma is Ananda, Yogananda, Paramananda, Satchidananda and Brahmananda.

113. You must see that God who is in the heartspace. Yes, you must see Him. You must see that Krishna who is eternal bliss (Nityananda). It is delusion to regard stone as God. Pain of death given by Shiva is no pain. All sorrow is mental delusion. Praise God within yourself. Praise Him in your head! you must know the secret of Para Brahma who is eternal joy. Yes, you must know that secret. Look f or Him in the heart.
See Him with your inner eye; not with the outer. See the royal road with the internal eye. Leave the downward path and come to the central path. The downward path is that followed by those people who decorate the external body,, without knowing the secret of God.

114. No one is mad in this world.

115. Leave the gross pleasures and enjoy the subtle pleasures. Leave off the physical sleep and enjoy the subtle sleep. Enjoy that sleep which is eternal. This sleep is enjoyed only in our subtle state. Burn to ashes the delusion of the mind.

116. He is a Brahmin who has performed the Upanayana ceremony. Establish what is called "Upadhi" in you. Being desireless, look inwards in your heart. See with the eye of desirelessness. Discard distinctions. Burn to ashes the idea of "you" and "I".
Yes,, you burn it to ashes.

117. In the beginning, there was only one religion propagated by Shiva. In the beginning, there was no difference like "man" and "woman" among among human beings. This distinction was only in the gross nature. In the subtle nature, all was one. The subtle has no qualities. The subtle receives only the eternal Ananda everywhere. Having and seeing is all mental delusion. The visible world is transient.

118. Hari is no Lord; Shiva is the Lord. What is called Hari is delusion. We must not be fooled by the shadow (reflection). What is called "Maya" is delusion. To distinguish between the subtle and the gross is delusion. The delusion caused by the subtle and the gross are the same. The delusion caused by the gross is multitudinous.

To say that "this" is different from "that" is itself delusion. This delusion is caused by the mind. Look into the heart and realize the delusion called "eternal joy". See the eternal soul in the heart. Yes, see it. You must say what you experience. You must not speak from hearsay. Speak what you have experienced. What is hearsay is no reality. What is hearsay is no Anand (bliss). What has repeatedly come to your experience is Ananda (true bliss).

119. Realize your Self. When you see another and yourself as different, it is delusion. Identify yourself with another. Realize the secret which is in yourself. It is not enough if you talk of this identity but you must act according to it. What you see with the external eye is of no use. The feeling of distinction will be the cause of trouble at the time of death.

120. "Same-sightedness" is the "Oordhva Shwasa" (gasping upwards) at the time of death. "Samesightedness" is the indivisible one. This is supreme bliss. This is the "subtle". This is the "eternal". In the "upward breath", there is no cawing sound. 0 Shiva! By your grace, permit us to breathe in and breathe out harmoniously. One must meditate in the head. One must meditate upon the ocean of eternal bliss. Meditate in the Ida (lunar nerve), in the Pingala (star nerve) and in the Sushumna (solar nerve).

"Ananda-Kundalini"! (Joyful Kundalini!). Rise! The match is in the match box. Light is in the match. Rub the match and kindle the fire. Ajnyana is darkness; Jnyana is the light.

Kundalini is the eternal bliss; yes, it is so. Eternal bliss is in the heart. Infinite light is Kundalini! Kundalini is the "Light of Brahma". The sun-light is the subtle light. The solar nerve is the Sushumna- The lunar nerve is the Ida and the stellar nerve is the Pingala.

The nerve of the third eye is the seat of Jnyana. In this nerve is Jnyana. In this nerve is (Jnyana) sleep - Sushupthi. In sleep, there is no wakefulness. Enjoy this sleep. Harmonizing both Prana and Apana, enjoy the subtle sleep. Harmonizing the Prana and Apana, enjoy the eternal bliss. The seat of breath is the truth. It is the internal space (Chidakasha). In the eternal space is the tower of eternal bliss. This tower is the seat of eternal peace. In the "unconscious sleep", enjoy the "conscious sleep" of bliss. This is not the sleep of beasts. Sleep the "sleep of man". Enjoy that sleep which must be the aim and end of man. Sleep the sleep of the "spiritual eye" (Upanayana). When talking, when sitting, without any desires, without any thoughts, sleep this spiritual sleep. Fixing your attention on breath, sleep. Perform the natural "Japa" of the inward and the outward breath. Have mental (subtle) Bhakti; yes, have it. Attain liberation from bondage. Have constant Bhakti; never interrupted. Breathe up and down without any restraint. Drawing the breath upwards is Pooraka; stopping the breath is Kumbhaka. Kumbhaka is your "real seat".

Breathing out is Rechaka. While breathing in, it should be like drawing water from a well. Draw the breath up to the Brahma-Randhra in the brain. By such a breathing, kindle the "fire of Jnyana". Purify the nerves. Burn the three humors (Vatha, Pitha and Kapha) in this fire. What is called "discrimination" is such a fire: it is the yoga-fire; it is the food digesting fire in the stomach. The discrimination is the solar light. God pervades the universe in the form of subtle energy. Creation is caused by the doubts of the mind. Creation is purely a mental af fection. When you have attained the "same-sightedness", there will be no creation.

121. The subtle state is common to both mobile and immobile beings. The difference is in the casual (Prakriti). Difference is delusion. Difference is in the body. Bodies are transient. Prakriti is evanescent. When you realize the subtle in the gross, that state is called "Moksha". Mukti is the indivisible. Mukti is in the heart-space. In the heartspace is Shiva-Linga. It is self-existence. This is also called the "Prince-Prana". This is the "upward breath". This is known in yoga as Prana. Prana is the ONE. Prana is the ONE in all. Prana is the existence. This is known only to those who have practiced yoga. Those who have not practiced yoga are not aware of this fact; they being bound by desires. So, cut asunder the bondage of desires and hence attain salvation. Realize the one Tatwa; i.e., Paramatman. Realize him by the "internal eye".

He is a man who has realized God by the "internal eye". Such a man feels that the universe is in him and he is in the universe. Mind, engrossed in the world, is not steady. Shiva who dwells in the heart-space is the ONE, everlasting. Shiva is OMKAR. OMKAR is Pranava. When united with forms, it is Pranava. Omkar is the "unawareness" of bodily existence.

122. OMKAR is the elite of all. Omkar is like the dawn of the sun. Omkar is the witness of all. Omkar is the most frightful of all forms. Omkar is fire. There is not a greater thing in this universe than fire. Fire is pervading both internally and externally. In the middle is the earth. The earth is below; air is above. Air pervades the universe; the universe is in air. The first is air; the second is fire. The first is discrimination; the second is sound. Soundlessness is in the form of air. Soundlessness is eternal bliss.
It is existence knowledge bliss. The Self should be merged in soundlessness. The visible world is in the Self. When SAT unites with CHIT, Ananda is realized. This Ananada is Vivekananda, Chaitanyananda, Sri Brahmananda, Paramananda, Sri Nityananda, and Satchidananda. What is manliness is the realization of this Ananda.
This is Brahma Jnyana, Yoga Jnyana, Kala Jnyana. This "Tri-Kala-Jnyana" is in the heart. In the heart is Mukti. Nityananda Mukti is in the heart.

123. Bhakti is prema (love). Giving to eat or eating is not Bhakti. It is the delusion of the mind. It is pertaining to the body. There should be "subtle" eating and drinking. One should drink the water of discrimination. Peace is water. Yogananda is sitting on the water of peace. 0 Mind! Leave off worldly pleasures and enjoy eternal bliss! 0 Mind! Leave off worldly joy and enjoy eternal joy! Enter into the eternal, 0 Mind! Run into the heart; the real enjoyment is in the heart; enjoy that pleasure which is called Mukti.
Live in it. Enter into the internal, leaving off the external. 0 Mind! Open the third (divine) eye. Do not be thinking of anything else. See the world with the "same-sightedness".

124. Japa cannot be performed by the finger-tips. Japa cannot be performed by the tongue. Shiva cannot be attained by Manas. Karma cannot be done with the hand. Karma cannot be done with legs. 0 Mind! Perform karma without attachment. Being desireless, see the world.

125. Mean dispositions of the mind are senselessness. This senselessness is the pariah (outcaste). Joking and mocking at others, hypocrisy, pride and envy, etc. are the pariah characteristics. Re whose skin is black, he whose clothes are black, is not a pariah. A man who has a turban on his head, a wristwatch on his wrist, is pariah if he does not recognize the "equality" in all. One who is a pauper is not a pariah, but he who is selfish and is full of differences is a pariah. He is not a man who has not realized the truth of "Vedanta". Liberation in one's lifetime is that Vedanta which is like a trained horse. But the Vedanta which is like a wild elephant is not Mukti but delusion.

126. A selfish mind is not steady (firm). A subtle discrimination is steady. What is creation is peace. What is creation is "witnesshood". What is creation is subtle discrimination. Subtle discrimination gives us health giving contentment. Subtle discrimination is the seed of Mukti. Trickery (Yukti) is not superior to Shakti. Trickery is subject to Shakti. Trickery is the delusion of the mind. Shakti is from Atman. Subtle discrimination is the real Budhi. Shakti truly so called is subtle discrimination.

127. What you see with the physical eye, is the gross intellect. what you see outside is the gross intellect. What you see inside is not Hari. What is visible is not Shiva. What you see inside is not the universe. In Shiva is Hari; in Hari is not Shiva.

128. The subtle intellect is Budhi or Jnyana. The internal concentration is one pointed. The gross intellect is like a horse which is not controlled by reins. The intelligence which is acquired from others is not permanent. It is not Hari; it is not Shiva. That which is imparted by the guru is the subtle intelligence. It is never gross. The gross intelliis bestial. He is not a man who does not return what he has received.

129. He who is ignorant of the true goal of life is a beast. This goal is desirelessness. He who is ignorant of this fact is not a man. Man who is the crown and culmination of God's creation, must not be like a frog which sinks below water and rises above water repeatedly. This human life is not a comparison to that of the frog. This life cannot always be attained. When we have acquired it, we should make ef forts to reach the goal of life. Meals cannot be had before cooking. Discrimination is the f ire; intelligence is the vessel; Mukti is the goal of life.

130. One is the dwelling; one is the eternal dwelling (Mukti); that dwelling is OMKAR. That dwelling is formless; changeless; indivisible. Future is not happy; today is the happy day. Tomorrow is not; day after is not. Nine o'clock, ten o'clock is not the time. Now is the time. The indivisible time you realize by discrimination is "the time". The time that you spend forgetting the goal of life is beggarly.

131. The seat of Mukti is "Gokul Nandan". "Govardhana", "Gokul". The third eye is the "Gokul". The internal eye is "Gokul". It is Mathura; it is Vrindavana.

132. Look for the all pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal bliss! See this creation in the heart.

133. Realization of OMKAR is the annihilation of the world. Realization of OMKAR is the destruction of the Manas. when honor and dishonor have become one to a man, he attains Ananda, eternal joy, exhaustless joy, real joy. Then all that appears, becomes nothing but joy.

134. "Shiva is from Kasi"; the heart space is Kasi; manas is Kasi. Everything is Kasi. The eternal Atman is Kasi. What is Kasi is in the head. The ten Nadas (sound) are eternal. The subtle Kasi is the Nirvikalpa Kasi. What is Haridwar is the nine gates in the body. It is the heart space. It is the place of peace. Yajna (sacrifice) is the immortal Jnyana (wisdom).

135. "Yukti" (skill) is like walking on foot. Shakti is that which enters the heart. Sanyasa is like going on a train. He who goes on foot is a wanderer. (Manas is fickle). The body is the train. The passenger in the train is Manas. If there are no passengers (Manas), the train will not move; tickets will not be issued; people will not gather. Then there is neither the first class nor the second nor the third. manas is the class of peace; the master of the chariot is Budhi; the engine is the head; the nerves and the blood vessels are the screws; that which moves in the nerves and blood vessels is Vayu (air).

136. He that saves you at the time of death is Shiva. It is not Hari. Shakti is in Shiva. Maya (delusion) is in Hari. Bodies are earthly. The bodily senses are all looking outwards. Shiva is internal; he is the Brahma-Randhra. That which is taught by others is no real knowledge; that which has come to your experience is real knowledge.

137. When you have attained perfect peace, there is no necessity of going anywhere. There is no necessity of seeing anything. There is no necessity of going to Kasi, Rameshvara, Gokarna and other holy places. All is seen in the mind. Going and coming are delusions of the mind. When peace is attained, ALL appears to be the ONE. Liberation from bondage is seeing the ONE in ALL and the ALL in ONE. This is desirelessness. The thing in the hand must be seen in the hand itself . You cannot find it anywhere else. So also, everything must be tested in one's own thought.

138. The real sunrise is to be seen in the sky of consciousness. This is the most excellent sunrise. The whole universe is to be seen in the heart space in one's Self just as the sun is reflected in the water placed in a small mud vessel. When we travel by a cart, the whole world seems to be moving. Likewise, the whole universe can be known in yourself.

139. He who is hungry knows what hunger is. Similarly, everything is known to the Atman. When a train leaves a station, a wire is sent to the next station. When you throw a stone into a well, a sound is heard. So also, when Vayu is moving in the nerves, "ten kinds of sounds" become audible.

140. Suppose water is boiled in a vessel whose mouth is closed, then all the heat energy is concentrated in the vessel itself. When water comes out of a pump, we hear the sound of Omkar. We should abandon the forest path and tread the royal road. The energy moving downwards must be made to move upwards. The mind should know mind's place.

141. A boat does not sail where there is no water. So also, if Vayu does not move, there is no blood circulation. When circulation is stopped, heat ceases to be generated. When the generation of heat ceases, there is no digestion of food. So also, a train cannot move without fire.

142. Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing the inward breath harmoniously is like drawing up the water from a well.

143. In order to make planks of a wooden beam, it should be sawed up and down. Similarly, breath should move upwards and downwards in the body. It should be led into Budhi and made always to move in an upward direction. To take a stone up hill, requires great effort but to bring it down by the same route is not difficult. So also, going up is difficult but coming down is easy. It is difficult for the Prana to leave the body. To receive a thing is easy but to return it is difficult. Those men who do not return what they have received are not worthy of the name of "men". The are merely animals; they have no virtue.

144. (It is impossible to describe the pangs of death). Jnyana is attained by subtle thinking. So breath should be controlled. The mind should be merged in the sound.

145. He who has a burden on his head, has his attention on the burden. Similarly, he who acts the part of a king in a field drama, has his attention fixed on the crown. Likewise, Jnyanis have their attention fixed on Budhi.

146. Manas (mind) is inferior to Budhi (intelligence). Budhi is the king. Manas is the prime minister. The prime minister must go to the palace often to see the king. So also, Manas is the king of the body.

147. Gas light has no lustre before the midday sun-light. Light is of use only when it is dark. When a man is hungry, he does not consider the difference of castes. Similarly, in sound sleep, there is no hunger. Then, Manas is absent. Just so, a man must sleep the sleep of yoga. Only such men are Jnyanis.

148. Take ten men; their Bhakti is not of an identical nature. when ten people are going on a journey, if one of them sits to take rest, the remaining nine will also do the same. Likewise, one man is inspired with Bhakti; other people, by seeing or hearing him become also Bhaktas.

149. You do not feel the sent of a flower which is in your own hand. Flowers which are distant smell sweet. Babies whose brains are not developed, see no difference in the things of the world. When their brains are developed, they see the difference in things. Until a baby is six months old, it feels no differences. A first class yogi is like a baby of this type. If you give a diamond to a baby, i t throws it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnyanis, a lump of earth and money are the same. They have no desires of any sort. They see the one Atman everywhere. All is seen in the Atman and the Atman in all. This vision is internal. What is called internal vision is "subtle discrimination". Subtle discrimination is Shiva Shakti. Shiva Shakti is the indivisible Shakti of the Para-Brahma. What is Para-Brahma-Shakti is the Atman. This is the ONE reality.

150. Reality is the Prana in man. He is a man who thinks (ruminates) rightly. This correct thinking (right discrimination) is the real goal of man. Everything is attainable by practice. By practice, everything becomes known.

151. If you keep a seed safe in a box, it will not yield plenty. If you saw it in the earth and cultivate it, one seed yields thousands. From one lamp, you can light a thousand lamps. One tree produces thousands of flowers. Flower is the downward state. The tree is the upward state.

152. If we sow a gold coin in the earth, it will never sprout.

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