What is true in the context of zero or the void is also true in the context of the whole or the absolute. In fact, you cannot conceive of the whole except by way of emptiness. The whole means that nothing can be added to it, and the zero or emptiness means that nothing can be deducted from it. There is no way of going any further from the absolute, and there is no possibility of plunging deeper than the deepest void. You cannot divide either the whole or the void into parts; they are indivisible.
And the whole cannot be delineated, because whatever is delineated cannot be the whole. To be delineated means that something remains outside the boundary, and so it cannot be whole. Then it is less than the whole. If the boundary of your house begins where the boundary of my house ends, it means that my house is not the whole; if it is the whole it should include your house as well. So there can be no limit to the whole; it is illimitable. Who can limit it? It needs a neighbor, an outside agency to do so. But nothing is outside the whole. The whole is alone; it has no neighbors at all.
Remember, it always needs two to create a boundary between them; two create a boundary. There is a boundary where I end and someone else begins. If there is no one else, if only I am there, then I am not going to end; I cannot be limited. So also the whole has no limits. Who is there to limit it? In the same way the void, the emptiness, can have no limits, no boundaries, because if it can be limited, it is something – then it cannot be nothing. Only something can be limited.
So if you understand it correctly you will know that the void and the whole are two ways of saying the same thing. And a seeker can follow both ways: either you become the whole or you become the nothing. Both ways will take you to your destiny, which is the destiny of all.
One who goes the way of the whole, who is in love with the whole, the positive, will say: “I am the brahman, I am the absolute.” He will say that he is truth, he is all that there is. He will say that there is nothing beyond him, and that there is no “thou.” He includes all “thou’s” within him. If it is possible for you to be so infinite, you will have attained the highest. But in the final reckoning, even this “I” will have to go, because if there is no “thou,” how can you say “I am; I am the brahman”? “I” can be meaningful only in the context of “thou”; without “thou,” “I” is simply irrelevant. And when you are the absolute, there is not much sense in saying, “I am the absolute,” because this statement concedes in a way the existence of two – the brahman and you. And ultimately with the departure of “I,” even the brahman, or the absolute, will become meaningless. One will have to become speechless; to be absolutely silent.
In the other way you annihilate yourself so completely that you say, “I am not.” In one case you say, “I am the brahman,” or “I am all,” and in another you say “I am nothing; everything is absolute emptiness.” This path will also take you to the same ultimate destiny. And when you arrive there you will not even be able to say this – that you are not. To say “I am not” needs the presence of the “I.” So even this will disappear. You cannot even say that everything is emptiness, all is void. To say that all is void, it is necessary that both “all” and “emptiness” are in existence. So the only course open to you is that you become speechless, you become silent.