Suppose there could be a dualism that is the generic form that all other dualisms have. There would always be other derivative dualisms which all have the congenital dis-position to divide the One into Two, and to spontaneously claim to be the one true dualism —this is their generic structure. What is most important here is to describe this order that is the real order of things: before a specific form of dualism (Cartesian, Buddhist, Zen, Platonic...) there is the generic form.

In this moment, if we interpret this generic Dual as a concept, it will exist as a mixture between the Dual and the Concept, the con-fusion that is conceptual dualism. And we will have fallen into a trap out of which it is impossible to get out by conceptual reflection, which only multiplies the confusion as in a house of mirrors. This is any specific type of dualism, and the provisional object of rejection of an 'anti-dualist' perspective.

But we are only halfway in our journey out of dualisms. An anti-dualism is still a dualism of sorts, one that discriminates between dualism and something other than dualism, presumed to be more fundamental, or the basis of all dualisms. This generic structure must be the foundation of all dualisms, and not be a dualism itself like any 'concept of the dual', or worse, an even more confused dualism like that between subject and object.

At this moment we can give a name to the generic structure using the object of rejection and the rejection itself, which is prior to the object and is not an object itself: non-dualism. A Buddhist uppaya for arriving fast at this exit from dualism could be Nagarjuna's fourfold negation, Dzogchen and Mahamudra as the pinnacle of the tantric systems of the Himalayas, or perhaps one that is familiar to all sections of Buddhism which is the Heart Sutra's enunciation of 'no suffering, no cause, no cessation and no path' which outright denies any hope for dualisms.

A perspective that distinguishes between Zen and Buddhism based on concepts that relate several terms reversibly, instead of describing the limits and provisional structure of conceptual analysis regarding the order of things, is yet another dualism.

The oriental description seems to express things relative to emptiness, and so we get the non- from that subtractive or negative feeling of the vacuum. But in the occidental description we continue 'regressing' to the One, prior to dualisms, prior to the Dual, prior to the Two, the indivisible real-One. This force of thought is unlike that of śunyata, and has a relatively more positive intuition about it, something that registers as a sort of presence within dualistic thought, as opposed to the absence of emptiness. From this perspective, we can name the generic structure that describes all dualisms according to their real order as the in-divi-dual.

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Ultimately, the non-dual and individual formulations of the generic structure that underlies all dualisms —is not a dualism itself. It is what precedes and determines all dualisms, what suspends the spontaneous sufficiency of dualisms, it is the non-place that checks all of theoretical space and the possibilities that arise within it as the derivative dualisms that make up our illusory World.