Primordial Voidness (ádiśunyatá) refers to the intrinsic nature, which is the self-same Voidness. Everything we are conscious of, both inwardly and externally, is representative of this Voidness. From time immemorial the entire cosmos and its substrata dharmata hinges upon this magnificent Voidness. Our apparent origin is from Voidness, we are within (IT), and in the final scheme of this fragile samsaric bubble we shall dissolve back into Essential Voidness. In order to see this (clearly) it behooves us to Contemplate upon this Great Voidness. Upon our initial recognition, we need to stabilize IT within the very core of our beingness, which within a Buddhaic framework refers to remaining stable in our Natural State. There is no higher Self-Realization other than this and it can only be contemplated within the Clear Light of the Unborn Buddha Mind.
According to Nagarjuna this knowledge of the Universal Voidness is Liberation itself—final Nirvana. The one who has unequivocally realized that all is Void, who Self-realizes śūnyatā, has therefore cut off—killed—the illusions of the clouded mind and has transcended the empirical reality (samsara) which is composed of the imaginary building blocks of this mad illusion.
To the śūnyatā, negation of all, the true reality, is opposed the empirical reality, which is a mere illusion, an erroneous mental creation. As a consequence of this samsara’s nature, there is not, there has never been and there will never be a true and real forthcoming of anything and therefore no real transmigration, no real destruction, nothing real. And this state of things that means a complete negation of everything, is precisely the universal Voidness or, what is the same: nirvana. Therefore nothing has ever really abandoned the śūnyatā or nirvana state.
That is to say: established in the Middle Way which denies equally being, existence, and non·being, non-existence, and affirms only ‘Voidness’ which is neither something nor nothing. Existence or being and nonexistence or non-being are only creations of our minds and nothing real corresponds to them.
The world and the nirvana are neither existent nor non-existent, they are void, Voidness, beyond being and non-being. The wise man, who has reached to the knowledge that all is void, has no more erroneous ideas regarding them, does not think that they exist, and consequently cannot make them an object of his desires, as a woman seen in a dream cannot be loved by a wise man. Carmen Dragonetti, Fernando Tola, On Voidness, A Study on Buddhist Nihilism., ppg. Xxii-79)
It can also be greatly stated that the ultimate understanding of Voidness is the quintessential point in the Buddha’s Doctrine. The Dharmadhatu Itself, the fundamental Element of Truth and essence of all Dharmas, is Voidness as well. Voidness is the unobstructed door—the great gateless-gate through which one enters alone into the Realm of the Unborn. To paraphrase John of the Cross:
I entered into Voidness,
Yet when awakening there,
Without knowing where I was,
I understood profound things;
I will not say what I felt
For I simply stayed-put in the Void,
Transcending all knowledge.