   In his final essay, Nishida admits that his notion of an absolute totally embracing the relative, even in its diabolical forms, is more in tune with a Mahayana Buddhist tradition than with the Christian sources that also inspired him. To express the relation between a God and the relative finite self, Nishida introduces a new term, “inverse correlation”(gyaku taiō). This relation is another instance of opposites held together in a unity, a kind of “self-identity of contradictories,” but this time not a symmetrical one. The more one faces one’s death, the negation of one’s life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God, the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but asymmetrically co-dependent. God or the absolute embraces and never excludes the human or relative, and the relative self never coincides with or dissolves into God. Nishida’s inverse correlation is perhaps comparable to some theological notions of non-reciprocal dependence, where for example it is said that God is my being yet I am not God’s being. But in Nishida’s case, insofar as the distinction entails an undifferentiated source of their difference, an absolute nothingness, the more that source is contacted the stronger the distinction holds. 