 Nishitani affirms Eckhart’s intimations of a Godhead of absolute nothingness, even though he notes that this is “markedly distant from orthodox Christian faith,” which limits the concept of nothingness to the relative nothingness expressed in the nihilum of creatio ex nihilo, that is, to the absolute privation of being out of which the highest being creates lesser beings (NKC X, 75; Nishitani 1982, 66; also see NKC VII). Yet Nishitani’s student and Eckhart scholar Ueda Shizuteru, despite profound appreciation for Eckhart’s thought and its nearness to Zen, argues in the end that Eckhart’s nothingness, like that of negative theology in general, still points to an inexpressibly higher being (see USS VIII, 146). Critically adapting Heidegger’s expression, we might say that the nothing is still understood as “the veil” of this inexpressibly higher being. Both Nishitani and Ueda ultimately look to Zen for a nothingness so absolute that, in thoroughly negating any traces of opposition to beings (i.e., as a higher being transcending worldly beings), it is paradoxically found fully in the concrete facts and activities of the here and now (see USS VIII, 5ff.).