 Zen maintains that the situation created by assuming this epistemological paradigm is not ideal, or real, for that matter. Hence, Zen says “not two.” “Not two” is in part a recommendation for experientially achieving oneness through the practice of meditation, informing the holder of the “two” of the narrow and limited scope of her/his understanding, where the idea of oneness may, for now, be conceived at many levels, starting with the physical, the subtle, and the samādhic. Generally speaking then, Zen takes “not two” to designate a negation of any “two” things that are affirmed to be individually real, in which the perspective that realizes the place or domain where two things occur is ignored. The dualistic standpoint also ignores the logical fact that any “two” things cannot be individually one because for one to be, it must be dependent on, and interconnects with, the other one. An either-or logic ignores this interdependence, in part because it operates within a conceptual and linguistic space with the assumption that there is no temporal change. This assumption enables a thinker to establish the law of identity, namely that A remains the same with itself, or identical with itself. With this recommendation, Zen maintains that mind and body, I and others, I and nature ought to be experienced as one by those who remain in the everyday standpoint. To express this idea, Zen states that “Heaven and Earth share the same root, and I and the myriad things are one (-body).” It demands an holistic perspective necessary to achieve knowledge that is genuine and authentic. Otherwise, Zen fears that the practitioner will fall into one-sidedness, in which the knowledge claim ends up being partial, imbalanced, and even prejudiced. Dōgen captures this by stating: “When one side is illuminated, the other side remains in darkness.” To characterize the dualistic, either-or, ego-logical standpoint by borrowing Nietzsche’s phrase, Zen would say that it is “human, and all too human.” 