View and identity seems to go hand in hand.
When I have an exclusive identity – as a human self, a thought, an emotion, Witness etc. – my view is naturally dualistic. I see an “I” here and an “other” there. I am up against the world. An object in a world of objects.
As my identity expands and becomes more inclusive – through working with projections and finding “in here” what I see “out there”, finding myself as a whole human being of which body/psyche are just two aspects, realizing myself as Witness viewing the world of phenomena as a seamless whole, etc. – my view naturally becomes more transdual.
When the last belief in the thought “I” erodes away, when there is just what is – as it is – with no “I” to be found anywhere, then my view is even more fully transdual. The content does not change – there is still the sky, the birds singing, the computer, thoughts, emotions, sensations, behaviors, cities, awareness and so on – but none of these qualify as an “I”. They are all aspects of what is happening, and we are no longer able to set one region of this aside as an “I” apart from anything else. There is just what is, as it is.
For each of these phases, our view aligns more and more with that of Existence itself – inherently and effortlessly embracing all polarities.
There seems to be two ways to fuel this process.
One is to first find ourselves as the Witness – as the experiencer and not the experienced, as awareness and not the objects of awareness, as the formless in which the forms arise. And then to allow even this “I” to erode and just reveal what is, at it is, with no separate “I” anywhere. In this process, our view naturally shifts from more dualistic to more and deepening transdual.
The other is to work directly on the view, through systems theories, exploring holarchies, deep ecology, the universe story, and practices such as those coming out of deep ecology. The trick is of course to include ourselves here, to apply it to our experience of ourselves and our daily life. If we do this, then we may find ourselves as the Witness and then as what is.
The most effective may way be to combine these two approaches, as they do in for instance Tibetan Buddhism and as many in the west naturally do today as both are so readily available.