Whenever we speak of “duality”, we are indicating two or more things; multiplicity. Each item that we thus refer to is limited to its separate form, whether it is a material object or immaterial, such as an idea. Every separate item stands in relationship to every other item, and so multiple items are also called “relative” items. For example, the word-form “uncle” has no meaning apart from “nephew” or “niece”. And “good” is good because it is not “bad”. 

What is meant when the word “nonduality” is used? It would refer to that which is “not relative,” not limited to any separate form. That which is unlimited in space, we would say is infinite. That which is unlimited in time, we would call eternal. The words infinite and eternal are meant to say “without a beginning or ending”.

That which does not begin somewhere or end somewhere in time or in space would be form-less, without any limitations. This is how it is said to be already present everywhere; it is always unbounded, unrestrained.

The dictionary provides a word for such a condition, “Absolute”, which means “not relative” and “without limitation”. Forms are relative and limited, finite. Thus, anything which is finite must exist within the condition of infinity; in other words, all that is relative must be contained within the singular absolute. Yet, at the same time, that which is considered to be absolute must not only surround all that is relative, but it must penetrate and permeate the relative—being unrestricted, unrestrained. It is like, for example, gravity: we know it exists outside of a building, but we know also that it exists inside a building. So this formless presence is not only exterior to everything, but interior as well. Thus, it has been said “form is formless, formlessness is form.”

The situation is somewhat similar to a mountain having a particular name to the natives on one side of it, but a different name to the residents on the other side of it.

Every form—whether a material body or an immaterial thought—has a beginning and an end: every form is impermanent. That which each form begins in, and ends in, is infinitely present: it is permanent. Whatever we say is real, or true, must always be real, permanently true.

Therefore, by comparison, the absolute is real, the transitory relative is said to be unreal. As a consequence, it is said that all forms are relative appearances on the background of the absolute actuality. In other words, forms must originally arise out of formlessness: if I build a house, it stands on what was empty space.

Among these appearances of reality are the human body, its mind, thoughts, and actions. These appearances serve functions during what one considers to be one’s “lifetime”. It is through the process of mentation by which we conceive the divisions which allow us to designate the multiple forms (which we manipulate on a daily basis in order to provide sustenance for the body). The primal thought would likely be “I need…”—whether the body needs food, shelter, clothing, or whatever.

Our practical thoughts begin with “I”; and where there is me, there is considered to be my body, my mind, my thoughts, my activities. In other words, viewing separative forms—multiplicity, duality—is a function of the discriminating mind. Once there is me, there are then those who are not me, “others.” While such distinctions have practical value, they also lead to conflict: us versus them.

There is a period for each of us in which our divisive mind is absent: each night, scientists tell us, we experience deep, dreamless sleep. In the deep sleep condition, there are no thoughts of self, others, world, universe or anything else: no forms are present, there are no names—neither the “relative” nor the “absolute” is known to exist. We are in a state of total and complete emptiness. If you were to die while in this condition, there would be no “you” present to acknowledge the absence.

This condition of empty presence was that of the embryo before the formation of mentation. Upon the death of the body, and its mentation, this empty presence will continue to pertain. It’s as if there was a terrifying tsunami, but yet there is never a mark which remains finally on the surface of the ocean.

This tells us that all which appears to exist during our “lifetime” is an illusion, as unreal as a sleeping dream and as “untrue”.

So, the point of this discussion is to make it clear that in an “empty” dream, it makes no matter what you (or “others”) say, think, feel or do. Not anything ultimately matters.