(103) As the Deity in its being is threefold, in that the efflux out of the seven spirits of God sheweth and generateth itself as threefold, viz. Father, Son, and Holy Ghost, one God; wherein the whole divine power consisteth, and all whatsoever is therein; and they are the three Persons in the Deity, and yet are not a divisible being or essence, but in one another as one:

(50) But now in man's body, in the government or dominion of the birth or geniture, there are three several things, each of them being distinct, and yet they are not divided asunder one from another; but all three together are one only man, after the kind and manner of the Ternary or Trinity in the divine being [or essence].

(45) All growing or vegetation and forms in the Father arise and spring up in the moving of the Holy Ghost; therefore there is but ONE only GOD, and three distinct Persons in one divine being, essence or substance.

(80) Now when we speak or write of the three Persons in the Deity, you must not conceive that therefore there are three Gods, each reigning and ruling by himself, like temporal kings on the earth.

(54) Also the second cannot change itself into the third, which is the exit of the spirit; but every birth or geniture abideth in its seat; and yet all the births or genitures together are but the one only God.

(91) And in the seed there are three distinct things, whereof the one cannot fathom the others, and yet the others are in that one only seed, and they all qualify, mix or unite one with another, as one being; and they are also one being, and yet also three distinct things, according to the kind and manner of the Ternary or Trinity in the Deity.

(10) All of them exist in the single one, as he clothes himself completely and by his single name he is never called. And in this unique way they are equally the single one and the Totalities. He is neither divided as a body, nor is he separated into the names which he has received, (so that) he is one thing in this way and another in another way. Also, neither does he change in [...], nor does he turn into the names which he thinks of, and become now this, now something else, this thing now being one thing and, at another time, something else, but rather he is wholly himself to the uttermost. He is each and every one of the Totalities forever at the same time. He is what all of them are. He brought the Father to the Totalities. He also is the Totalities, for he is the one who is knowledge for himself and he is each one of the properties. He has the powers and he is beyond all that which he knows, while seeing himself in himself completely and having a Son and form. Therefore, his powers and properties are innumerable and inaudible, because of the begetting by which he begets them. Innumerable and indivisible are the begettings of his words, and his commands and his Totalities. He knows them, which things he himself is, since they are in the single name, and are all speaking in it. And he brings (them) forth, in order that it might be discovered that they exist according to their individual properties in a unified way. And he did not reveal the multitude to the Totalities at once nor did he reveal his equality to those who had come forth from him.

(47) Which is not so: But the Father everywhere generateth the Son out of all his powers, and the Holy Ghost goeth everywhere forth from the Father and the Son, and so there is but ONE only God in one being, with three distinct persons.

(78) Thus there is one God, and three distinct Persons one in another, and not one of them can comprehend, or withhold, or fathom the original of the others, but the Father generateth the Son, and the Son is the Father's heart, and his love and his light, and is an original of joy, and the beginning of all life.

(71) III. The third birth or geniture in the body of God, in or of this world, is under the firmament of heaven, hidden or concealed; and the firmament of heaven qualifieth, mixeth or uniteth therewith, but yet not fully bodily, but creaturely, as the angels and the souls of men do.

(55) And now being to speak of the Holy Trinity, we must first say, that there is one God, and he is called the Father and Creator of all Things, who is Almighty, and All in All, whose are all Things, and in whom and from whom all Things proceed, and in whom they remain eternally. And then we say, that he is Three, and has from Eternity generated his Son out of himself, who is his Heart, Light, and Love; and yet they are not two, but one eternal Essence. And further we say, as the holy Scripture tells us, that there is a Holy Spirit, which proceeds from the Father and the Son, and that there is but one Essence in the Father, Son, and Holy Ghost, which is rightly spoken.

(13) But thou art to know this Mystery: that in the centre or midst of these three kingdoms is generated the splendour or Son of God. [14. "This needs explanation: Read the second (The Three Principles) and the third part (The Threefold Life) of these writings, where it is described more fundamentally: for nothing that is divisible, measurable or circumscriptive is here meant or understood, only it was in simplicity and plainness so set down at the first, because of the slow and dull apprehension."]

(40) But this third birth or geniture is the clear and holy heaven, which qualifieth or uniteth with the heart of God without, distinct and above all heavens, as one heart; also they are the one heart, which, as an almighty, incomprehensible God, holdeth and bears up or sustaineth the place of this world, and holdeth the devil captive in the outermost birth in the angerfire.

(46) Now if a man should say the Son of God were an image, circumscriptive or measurable like the sun, then the three Persons would be only in that place where the Son is, and his splendour or shining would be without or beyond him, and as gone forth from the Son; and the Father would be one, only externally, without or beside the Son, and then the power of the Father, which would be afar off and wide distant from the Son, would not generate the Son and Holy Ghost, externally, without and beyond the angelical gates; and so there would be an unalmighty being, externally, without or beside this place of the Son; and, moreover, the Father would be a circumscribed or measurable being.

(54) Now, of this one only Father, who is both angry and also full of love, thou canst not make two persons; but he is one only Father, who continually generateth his heartily beloved Son, and from both these the Holy Ghost goeth forth continually. Observe the Depth in the Centre.

(46) And this birth or geniture now is called GOD the Father, Son, and Holy Ghost: Not one of them is the first, and not one of them is the last: though I make a distinction, and set the one after the other, yet not one of them is the first or the last, but they have all been from eternity thus seated in the same equality of being.

(102) 8. The three that cause love are the heart and the two ears; the three that produce hatred are the liver, the gall, and the tongues; the three life-givers are the two nostrils and the spleen; and the three destroyers are the mouth and the two lower openings of the body. Over all these rules God, the faithful king, from His holy habitation in all eternity. God is One above three, three are above seven, seven are above twelve, yet all are linked together.

(61) Thus God is one only undivided Essence, and yet threefold in personal Distinction, one God, one Will, one Heart, one Desire, one Pleasure, one Beauty, one Almightiness, one Fullness of all Things, neither Beginning nor Ending; for if I should undertake to seek for the Beginning or Ending of a small Point, [Punctum,] or of a perfect Circle, I should miss and be confounded.

(39) Thus, O blind Jew, Turk, and Heathen, thou seest that there are three Persons in the Deity, thou canst not deny it, for thou livest and art or hast thy being in the three Persons, and thou hast thy life from them and in them, and in the power of these three Persons thou art to rise from the dead at the last day, and live eternally. Note.

(1) [And then] [the] all-[glorious] One, Youel, said to me: "While the [Triple] Male is a self-begotten entity insofar as he is] substantial, the [(Triple Powered One) ...] is [an insubstantiality] [...] [...] [...] [...] [...] [...] [...] [...] ... [...] those who dwell [in association] with the [generation of those] who [truly] exist. The self-begotten ones dwell with the [Triple Male.] If you [seek with] [perfect] seeking, [then] you shall know the [Good that is] in you; then [you shall know yourself], as well, (as) one who [derives from] the God who truly [pre-exists].