So, also, if you are aware of a state which you call is,—or reality, or life—this implies another state called isn’t, or illusion, or unreality, or nothingness, or death. There it is. You can’t know one without the other. And so as to make life poignant it’s always going to come to an end. That is exactly—don’t you see—what makes it lively. Liveliness is change; is motion. And motion is going nnnnneeeeooooowww, like this, see? You’ve got to fall out and be gone. So you see, you’re always at the place where you always are. Only it keeps appearing to change. And you think, Wowee! A little further on we will get that thing! I hope we don’t go further down so that we lose what we already have. But that is built into every creature’s situation; no matter how high, no matter how low.

So, in this sense, all places are the same place. And the only time you ever notice any difference is in the moment of transition. When you go up a bit, you gain. When you go down a bit, you feel disappointed, gloomy, lost. You can go all the way down to death. Somehow there seems to be a difficulty in getting all the way up. Death seems so final. Nothingness seems so very, very irrevocable and permanent. But then, if it is, what about the nothingness that was before you started?

So, don’t you see, what we’ve left out of our logic—and this is part of the game rule of the game that we are playing—the way we hoodwink ourselves is by attributing powerlessness to nothingness. We don’t realize that is a complete logical fallacy. On the contrary. It takes nothing to have something, because you wouldn’t know what something was without nothing. You wouldn’t know what the form is without the background space. You wouldn’t be able to see anything unless there were nothing behind your eyes.

Now imagine yourself with a spherical eye. You see all around. Now, what’s in the middle? See? Even if I have all this behind me in view, suddenly I will find that there is something in the middle of it all. There’s a hole in the middle of reality. Like now—there seems to be not so much a hole but a wall. But any animal which had eyes in the back of its head would have the sensation I’m describing. Now, you may say to me, Well, all that’s wishful thinking. Because when you're dead, you're dead! See? Now, wait a minute, what’s that state of consciousness that talks in that way? This is somebody saying something—who wants to make a point. Now, what point does that sort of person want to make? Like When you're dead, you're dead! See? Why, that’s one of the people who want to rule the world; to frighten you about death. Death is real, see? Don’t indulge in wishful thinking. All you people who dream of an afterlife and heavens and Gods and mystical experiences and eternity—oh, you are just wishy-washy people. You don’t face the facts.

What facts? How can I face the fact of ‘nothing,’ which is, by definition, not a fact. You see? All this is toddle from whichever way you look at it. So if you really go the whole way, and see how you feel of the prospect of vanishing forever—of all your efforts, and all your achievements, and all your attainments turning into dust and nothingness—what is the feeling? What happens to you?

It’s a curious thing that, in the world’s poetry, this is a very common theme:

The Worldly Hope men set their Hearts upon
Turns Ashes—or it prospers; and anon,
Like Snow upon the Desert's dusty Face
Lighting a little Hour or two—is gone.
—Omar Khayyám: Rubaiyat of Omar Khayyam
All kinds of poetry emphasizes the theme of transience. And there’s a kind of nostalgic beauty to it:

The banquet hall deserted
after the revelry, all the guests have left and gone their ways.
The table with overturned glasses, crumpled napkins, bread crumbs and dirty knives and forks lies empty
and the laughter echoes only in one’s mind.
And then the echo goes, the memory, the traces are all gone.
That’s the end you see.

Do you see, in a way, how that is saying, the most real state is the state of nothing? That’s what it’s all going to come to. Or these physicists, who think of the energy of the universe running down, dissipating in radiation gradually, gradually, gradually, gradually, until there’s nothing at all left. And for some reason or other, we are supposed to find this depressing. But if somebody is going to argue that the basic reality is nothingness, where does all this come from? Obviously from nothingness. Once again, you get how it looks behind your eyes, see?
So cheer up! You see? This is what is meant, in Buddhist philosophy, by saying, We are all basically nothing. When the 6th Patriarch says, The essence of your mind—that’s how it is behind your eyes—is intrinsically pure. The ‘pure’ doesn’t mean a non-dirty story state of mind, as it is apt to mean in the word ‘puritan.’ ‘Pure’ means clear; void. So you know the story, when the 6th Patriarch was given his office as successor—because he was truly enlightened, there was a poetry contest. And the losing one wrote the idea that the mind—the consciousness—was like a mirror which had to be polished. And constantly, one—I have to polish my mirror, I have to purify my mind! See? So that I’m detached, and calm, and clearheaded, you know, Buddha.

But the one who won the contest said, There is no mirror. And the nature of the mind is intrinsically void, so where is there anywhere for dust to collect? See? So in this way, by seeing that ‘nothingness’ is the fundamental reality—and you see that it’s your reality—then how can anything contaminate you? All the idea of you being scared, or put out, and worried and so on is just nothing; it’s a dream, because you are really nothing. But this is the most incredible nothing. And the 6th Patriarch, likewise, went on to contrast ‘emptiness of indifference’ which is sort of blank emptiness, see? If you think of this nothingness as mere blankness, and you hold on to the idea of blankness—and kind of grizzly about it—you haven’t understood it. He said, Nothingness is really like the nothingness of space, which contains the whole universe. All the suns and the stars, and the mountains and rivers, and the good men and the bad men, and the animals and the insects—the whole bit—all are contained in void.

So out of this void comes everything, and you’re it. What else could you be?