The place from which we think we are departing, the place to which we think we are journeying, these places are nothing to be concerned with, nothing, that is, concerning, nothing that concerns itself with us.
What is the nothing that concerns itself with us?
Nishida Kitarō initiated his philosophy of place (basho 場所) in 1926 with the ontological premise that to be is to be implaced (Z3 415).1 Things are predicated upon the concrete place of their being. Initially this place was sought within and below the interior depths of consciousness as encompassing the subject and object of cognition. But through the 1930s Nishida turns his gaze outward to the socio-historical world (shakaiteki rekishiteki sekai 社会的歴史的世界) as the environing horizon of things. The further one inquires into the placial conditions of being whether internally or externally, however, the horizon recedes without provision of the ultimate why of beings. The metaphysical absolute in that sense, for Nishida, withdraws into the darkness of in- definition. The ultimate wherein of beings, undelimited and undifferentiated, thus proves to be a nothing(mu無). Nishida famously designated this t he“place of absolute nothing”(zettaimuno bahso 絶対無の場所). It is a place that eludes positive description at its most concrete level, and yet in its very no-thingness, opens the space for—and envelops—things in their mutual differentiations, delimitations, and oppositions. Now from the very inception of this theory of place, Nishida spoke of this dimension as the “religious” (shūkyōteki 宗教的). He meant this in the sense that one encounters therein one’s existential nullity via death that finitizes one’s being vis-à-vis the nothing.
But by1945 Nishida has come to depict the other that finitizes one’s being in conspicuously religious terms, using both Buddhist and Christian concepts. By this time his characterization of this place of absolute nothing as “God” (kami 神) or “the absolute one” (zettaisha 絶対者) becomes pronounced and frequent
)from, "Kenotic Chorology as A/theology in Nishida and Beyond", https://www.academia.edu/41396479/Kenotic_Chorology_as_A_theology_in_Nishida_and_Beyond_Risshō_University_June_2017, by John Krummel
There's nothing passing just now between this meditation cabin and the green yurt up by the brook. Yesterday five deer curled to the land next to hermitage and crossed Barnestown Road. It is hunting season. Shots can be heard.
This morning's practice held everyone close in gratitude and appreciation of love and compassion.
There is nothing between us and within us.
If you feel things should be other than they are, think nothing of it.
There are, and will be, for us, practices of allowing to be that which longs to be a place of repose, repair, and realization of the nothing within us and the nothing without.