(18) Priyadarsana Bodhisattva said; “Form and emptiness of form make a duality. But form itself is emptiness; and that emptiness is not form extinguished, but the nature of form is in itself emptiness. And the same may be said of the other Skandhas: mind, conception, conformation, and consciousness : for instance; consciousness and the emptiness of consciousness make a duality. But consciousness itself is emptiness; and emptiness is not consciousness extinguished but the nature of consciousness is in itself emptiness. To understand this is to enter the doctrine of non-duality. ”

(22) Gambhiramati Bodhisattva said: “ Emptiness, formlessness, and aimlessness make a set of dualities. Emptiness is formlessness, and formlessness is aimlessness. When emptiness, formlessness, and aimlessness are attained, thoughtlessness and mindlessness are realised. To have the three ways of emancipation in each one of them—this is to enter the doctrine of non-duality.”

(7) Sunetra Bodhisattva said: “ Oneness and nothingness make a duality; if we know oneness that is nothingness, and if we do not get attached to nothingness, we enter into the state of sameness. This is to enter the doctrine of nonduality. ’ ’

(30) Edwin Arnold, in his beautiful poem "The Light of Asia," has well expressed the Buddhistic conception of this "beyond-thoughtness" of the Essence of the Infinite Reality, in the following words: "Om Amataya! Measure not with words the Immeasurable; Nor sink the string of thought into the Fathomless. Who asks does err; who answers, errs; say naught! Shall any gazer see with mortal eyes? Or any searcher know with mortal mind? Veil after veil will lift—but there must be Veil upon veil behind!" And, so, the Rosicrucians regard the fact of the Infinite Ummanifest—the Absolute Essence—only under the symbol of the Infinite Sea of Pure Space, resting in a state of Absolute Calm and Absolute Transparency through which the mortal eye gazes and seems to see but NOTHING: but which the Illumined Intuition knowness to be Allness instead of Nothingness—Absolute and Infinite Being instead of Nothingness—Infinite Life, instead of Death! Though it cannot be perceived by mortal sense, and though it transcends the highest effort of both intellect and imagination to conceive or picture, yet the highest reports of Pure Reason inform us that it must be present, and the highest reports of Intuitive Faith render it impossible to doubt its all-presence and reality. To the ignorant and the half-wise, this symbol may seem to indicate Nothing: but to the illumined and truly wise, it is seen to represent Absolute ALLNESS of Reality. Gaze ye, then, upon this symbol of Infinite Space with awe, for it represents our highest (though feeble) efforts at expressing the nature of the Infinite Essence of Being!

(1) Now on the subject of a “Void,” —which seems to almost all a thing of vast importance,—I hold the following view. Naught is, naught could have been, naught ever will be void. For all the members of the Cosmos are completely full; so that Cosmos itself is full and [quite] complete with bodies, diverse in quality and form, possessing each its proper kind and size. And of these bodies—one’s greater than another, or another’s less than is another, by difference of strength and size. Of course, the stronger of them are more easily perceived, just as the larger [are]. The lesser ones, however, or the more minute, can scarcely be perceived, or not at all—those which we know are things [at all] by sense of touch alone. Whence many come to think they are not bodies, and that there are void spaces,—which is impossible.

(1) Then the Blessed One asked Vimalakirti: ‘ ‘ Thou wishest to see the Tathagata; in what manner dost thou regard the Tathagata?” Vimalakirti said: “Just as I regard the reality of my body even so do I regard the Tathagata. I regard the Tathagata in this manner: he came not in the past, will not go in the future, and stays not in the present; I regard him neither as form nor as thatness of form, nor as the nature of form; neither as sensation nor as conception nor as confirmation; neither as consciousness nor as thatness of consciousness nor as the nature of consciousness; he is not caused by the four elements; he is even as the void; he is not an aggregate of the six Ayatanas as he is far above eye, ear, nose, tongue, body and mind; he is beyond the three worlds of existence; he is separated from the three dirts he is in accordance with the three ways of liberation; he is endowed with intelligence yet he is as if not intelligent; he is neither of oneness nor of duality; he is neither of selfhood nor of otherness; he is neither formless nor attached to form; he is neither on this shore nor on that nor in midstream; yet he teaches all beings; he is never annihilated even though realising complete annihilation, he is neither this nor that; he is depending neither on this nor on that; he is known neither by intelligence nor by consciousness; he is neither darkness nor light; he is neither name nor form; he is neither strong nor weak he is neither pure nor impure; he is not in a definite place yet he is not separated from place; he is neither created nor uncreated; he neither manifests himself, nor is he explainable; he neither gives nor grudges; he neither observes nor violates the precepts; he is neither patient nor not impatient; he is neither diligent nor slothful; he is neither collected nor confused; he is neither intelligent nor ignorant; he is neither true nor false; he neither comes nor goes; he neither goes out nor returns; he is beyond all modes of speech; he is neither a stock of merit nor not a stock of merit; he is neither deserving of homage nor undeserving of homage; he neither possesses; nor abandons; he is neither endowed with form nor formlessness; he is identical with truth and equal to the nature of the law; he can neither be measured nor be weighed, being far above all degrees and measures; he is neither great nor small; he is neither to be seen nor to be heard; neither to be felt nor to be known; he is liberated from all bondage; he is equal both to the intelligent and to We ignorant; he does not discriminate in anything; in all things he has no attainment, no loss, no corruption, no suffering; in him there is no acting, no doing, no birth, no death; no fear, no sorrow; no joy, no dislike; he knows no past, no future, no present;

(15) Pratyaksha Bodhisattva said: ‘ ‘ The exhaustible and the inexhaustible make a duality. But whether things are ultimately exhausted or not exhausted, there is really nothing exhausted. As there is really nothing exhausted there is emptiness; and there is thus neither exhaustion nor nonexhaustion in emptiness. To understand thus is to enter the doctrine of non-duality.”

(12) Suddhamati Bodhisattva said: ‘ ‘ The created and the uncreated make a duality; when one is separated from all ideas, then his mind becomes like the sky, and, being in possession of pure wisdom, it is not hindered by anything. This is to enter the doctrine of non-duality.”

(32) Tattvarata Bodhisattva said: ‘ ‘ Reality and non-reality make a duality. He who sees a reality as it is, does not even see it as distinct from another reality. How much more so with non-reality ? And why ? Reality cannot be seen by the fleshly eye; it is only seen by the eye of wisdom. And in this eye of wisdom there is nothing seen nor unseen. This is to enter the doctrine of non-duality.”

(2) If nothing, then, is void, so also Space by its own self does not show what it is unless you add to it lengths, breadths [and depths],—just as you add the proper marks unto men’s bodies. These things, then, being thus, Asclepius, and ye who are with [him],—know the Intelligible Cosmos (that is, [the one] which is discerned by contemplation of the mind alone) is bodiless; nor can aught corporal be mingled with its nature,—[by corporal I mean] what can be known by quality, by quantity, and numbers. For there is nothing of this kind in that.

(2) Of the unreal no being there is; there is no non-being of the real. Of both these is the truth seen by the seers of the Essence.

(43) When that condition of consciousness is reached, which is far-reaching and not confined to the body, which is outside the body and not conditioned by it, then the veil which conceals the light is worn away.