The genuine, authentic alternative to dualism is not non-dualism but what we could call “post-dualism”.
Non-dualism often amounts to the monistic collapse of dualism into one of its poles, thus remaining ultimately dependent on its conditional terms (the terms being that, insofar as a contrast is conceivable, it must be a dualistic contrast i.e. the elements of the contrast must be thought as mutually exclusive).
Dynamic, interactionist or “dialectical” dualisms, although trying to account for the interdependence of contrasting terms, also upholds the same conditional terms.
A post-dualistic form of thought is one in which elements of any given contrast can be entertained as meaningful abstract isolates (which affords us their universal and virtually independent character) of a concrete continuum of process and becoming that includes yet transcends the terms by which those elements can be contrasted (although those universal elements are virtually independent, they are actually dependent upon particular actual entities in order to be fully realized).
For example, patriarchal power structures and ideological notions are dualistic in nature, because it separates human beings into distinct classes of sexual being and ordered hierarchically. Much of the feminist movement has contested this hierarchal ordering, but has not until recently with post-structural, queer and post-colonial angles started to question the basic underlying dualism of “man and woman”. Yet many “legacy” feminists are deeply suspicious of the “queer-trans turn” in feminism because of concern over the epistemic violence of its non-dualism: by abandoning any notion of feminine essence, the queer/trans turn risks prematurely grasping for a non-sexed neutral subjectivity that is hard to distinguish from the patriarchal subject itself, which although overwhelmingly cis-het white male has always understood itself as a non-sexed neutral subject.
What we are looking for in the resistance against patriarchal dualism is a post-dual feminism, one which honors the reality of feminine essence without dualistic gender-sex essentialism (the fatal flaw with legacy feminism) and without reducing the concept of the feminine to merely one floating signifier equal among many (the imminent risk with queer-trans non-dualism). Feminine essence can be affirmed precisely because post-dualism is not anti-dualism or non-dualism, because it operates on an order of being that reflexively understands feminine essence to be historically situated and conditioned, provisional and empty of fixed nature yet full of potential. Dualism is not abandoned but enfolded back into the matrix from which it was erected, and this is why post-dualism can actually address it and mend the schism.
In its deepest sense, there is something nearly synonymous with feminine essence and post-dualism, because both reflexively know themselves to be to be historically situated and conditioned, provisional and empty of fixed nature, yet full of potential. Once their labor is exhausted, they too are enfolded back into the matrix from which they were, by design, only temporarily erected.
Take any dualistic problematic and the post-dual approach necessary to address it, I believe that approach will always ultimately be synonymous with feminine essence, and all other related post-dual approaches. For example, in the problematic or contradiction between capital and labor, the post-dual approach would be one in which labor abolishes itself as a category rather than affirming itself as the universal subject-object of history (which is a dualistic, classically Marxist approach). This self-abolishing labor, then, is a post-dual approach to the dualism of capital-labor, and it is synonymous with post-dual feminine essence.
Take the spiritual problematic or dualism between appearance and reality: things appear in one way, but are more often than not exactly the opposite in reality, and this dissonance between the two is product and condition of spiritual ignorance and cyclic suffering. Non-dualism which obliterates the distinction between appearance and reality such that everything is either affirmed as a mere appearance (Yogacara Buddhists) or as a single all-encompasing transpersonal reality (Advaita Vedanta) still remain beholden to the very dualistic logic they sought to overcome. A post-dual approach is one which seeks to established consistency or “coalescence” between appearance and reality such that they are understood as reciprocally determining, interdependent aspects of the same gnosis-wisdom.
So we can say gnosis-wisdom is synonymous with self-abolishing labor is synonymous with feminine essence, etc.
Holopoiesis 