 In his last completed text, “The Logic of Place and the Religious Worldview,” Nishida most fully developed the religious implications of the idea of absolute nothingness. There he suggests that absolute nothingness is the best way to understand God or the absolute, which he defines as that which “contains its own absolute self-negation within itself” (NKZ XI, 397). As absolute nothingness, God is the dynamic principle of affirmation by way of absolute self-negation. The true absolute essentially negates its transcendent divinity and expresses itself in the forms of the  relative.[13]