If he calls only this nature Being or “that which is,” then he must be able to reach out to the vision which recognises as the higher, Non-being, or “that which is not.” Tauler seeks for no God who is present in the same sense as a natural force; he seeks no God who has created the world in the sense of human creation. In him lives the clear insight that the conception of creation even of the Fathers of the Church is only idealised human creating. It is clear to him that God is not to be found as nature’s working and her laws are found, by science. Tauler is well aware that we must not add in thought anything to nature as God. He knows that whoever thinks God, in his sense, no longer thinks thought-content, as does one who has grasped nature in thought. Therefore, Tauler seeks not to think God, but to think divinely, to think as God thinks. The knowledge of nature is not _enriched_ by the knowledge of God, but _transformed_. The knower of God does not know a different thing from the knower of nature, but he knows in a different way. Not one single letter can the knower of God add to the knowledge of nature; but through his whole knowing of nature there shines a new light. What root-feelings will take possession of a man’s soul who contemplates the world from this point of view, will depend upon how he regards that experience of the soul which brings about spiritual re-birth. Within this experience, man is wholly a natural being, when he considers himself in his interaction with the rest of nature; and he is wholly a spiritual being when he considers the conditions into which this re-birth has brought him. Thus we can say with equal truth, the inmost depth of the soul is still natural; as also it is already divine. Tauler emphasised the former in accordance with his own tendency of thought. However far we may penetrate into our souls, we still remain separated individual human beings, said he to himself. But yet in the very depths of the soul of the individual being there gleams forth the All-Being.