For the poet, life is multiple, pied and dappled, endlessly various and alluring; for the priest, life is dualistic, the stage on which good and evil do combat for our eternal soul.
It is important to note that, in Hartley's account, the performance of a voluntary movement is not a dualistic, two-stage process, with an executive "faculty" of the Mind, the Will, first issuing an instruction that the body then carries out.
Perhaps Lacombe understands the dualistic nature of stage acting because she has a two-sided job herself.
When the practitioner enters the stage of absorption, the dualistic framing of the mind will be removed such that the mind starts structuring itself non-dualistically.
We know, for example, that in terms of psychological growth, dualistic thinking characterizes not only our earlier growth stages, but especially that stage when a person is first emerging from collective or inherited "group-think" to take a position or stand of one's own.
An uncompromising dualist, he traced back dualistic thought even to some of the Upanishads.
This dualistic relationship is broken gradually as the practitioner moves into the stage of meditation.
The everyday "life-world" for most people is an evanescent transforming stage in which living is consumed, philosophically speaking, by an either-or, ego-logical, dualistic paradigm of thinking with its attendant psychological states such as stress and anxiety.
In the stage of concentration, the practitioner concentrates, for example on the lower abdomen, in which case there is a dualistic relationship established between the practitioner who is concentrating, and the lower abdomen that is the focus of concentration.
