 Moreover, as Kyoto School thinkers frequently do point out, Christian negative theologians and mystics, most notably Meister Eckhart, at times make use of the notion of “the nothing” to refer to that which transcends all concepts and all oppositions. For Eckhart, “nothing” (niht) was one way of indicating the “Godhead” (gōtheit) beyond “God” delimited as a personal being (see Eckehart 1963, 328). Niht here is an expression, at the limits of language, which attempts to indicate “the nothingness of indistinct fullness from which flow … all oppositions and relations” (Schürmann 1978, 168). Eckhart speaks of a breakthrough, not only beyond the ego, but also beyond God Himself, a breakthrough, that is, to an abyssal Godhead understood as “the silent desert into which no distinction ever gazed, of Father, Son, or Holy Ghost” (Eckehart 1963, 316). Analogously, Nishida writes that “when we truly enter thoroughly into the consciousness of absolute nothingness, there is neither I nor God” (NKZ V, 182; see Nishida 1958, 137).