In advaita vedanta, drig drishya viveka demonstrates to us that “whatever we are aware of, that we are not.” To do this, it uses the separation of subject and object. If we take statements like “I see you” or “I hate you”, then it is implicit that “I” and “you” are separate. This is an irrefutable assertion. The term drig drishya viveka means “discriminating between the drig (seer), and drishya (that which is seen).”
This process of discrimination is a fundamental tool to allow the student of advaita vedanta to realise that she is not her body, or mind, or thoughts, or emotions, or even the illusion of “I-ness” which is the outcome of all these. The student arrives at the realisation: whatever I am aware of, that I am not. By this journey, she realises that she is something apart from the manifest universe, and then she can begin her exploration of what she truly is. The advaita vedanta texts go on to tell us that if we dig deep enough, we will realise that we are Brahman, and Brahman is separate from the manifest universe, which is Prakriti, and so on.
I have stopped seeing the world as subject + object; I see the world as a mass of object + object. I feel that “subject” is a mental construct. In other words, the first-person perspective no longer makes sense — everything seems second-person to me. I see the universe as a mass of interactions between pairs of objects. The various body-mind apparatii, known by names like Samyukta Liu or Herman Prasad, are objects too, like the rest. If I use the word “I” to refer to this body-mind, then I see this “I” too as an object, acting upon and being acted upon by, billions of other objects.
The core “architecture” of Prakriti, if I may use the term, is to operate in pairs of objects. When you make two things, you create space for a relationship between them. Forces develop between them. When there is only one, there are no relationships, no forces. Forces could be of any type, but they all broadly boil down to attraction or repulsion. This is how Prakriti works. She sets up a universe full of separate objects, and they begin to act upon each other, and this then becomes a self-sustaining system of ceaseless motion. All objects in Prakriti are impersonal — there is no “subject” anywhere. It is all just “object.”