Eastern mystical writings often refer to the Void, or to Nothingness, as a name for the Unnameable, for that which in the West is called Infinite or Eternal, that which is “not one, not two” and is utterly devoid of division.

The nature of this nothingness cannot, even definitionally, be known. Rational exploration can only at best touch hands with intuitive suggestion.

In a sense, contemplation of “no division” brings into question every single thing which cognitive thinking of man is grounded upon. For example, among our concepts (limited concepts, attempting to conceive the inconceivable) is the proposition that there is a quality and/or quantity which is described as omnipresent, omniscient, omnipotent. But so thoroughly is it actualized that it is the actuality of everything and has no special, separate, or particular identity of its “own”: un-name-able. Being so thoroughly everything, this actuality does not exist, in itself—as some separate, or discernible, entity. In other words, there is not any thing which can be omnipresent, omniscient, omnipotent.

Put another way, in the realm of absolute nothingness there is no where to go, not anything to be known, not anything which needs to be changed, nor anything which needs to come into, or out of, existence.

[From audio recording #59.]