… three hypostases of the Absolute Subject, or trinity, logically precedes the definitions of individual hypostases in their specific relationship, as the Father, the Son and the Holy Spirit. This trinity is the original given, which is realized, concretized in the Holy Trinity. … three hypostases is rooted in the very nature of the absolute subject and therefore does not need any specific justification. The dogma of the Holy Trinity says that one God exists in three hypostases, having an inseparable single being, and all of them are of equal honor, and each of them is the one true God, and the Most Holy Trinity is the one true God …

What conditions does the Absolute Subject meet, by virtue of which He can, in fact, be the beginning and foundation for relative subjects? It must contain in Itself those conditions that the relative subject has outside of itself. I don't exist without you and him; it is revealed only in we and you. It is conciliar in its consciousness, being singular in existence. Therefore, it needs to get out of itself and seeks its justification outside of itself. But this lack of self-sufficiency is precisely what makes it relative. In the Absolute Subject, this lack of self-sufficiency and this relativity must be overcome. He himself must be everything necessary for his existence. The Absolute I must be in itself and for itself and the Absolute You and the Absolute He, it must be in itself and for itself the absolute We and You. … Revelation teaches about the Absolute Subject as a Trinitarian God, and this teaching is exactly the same; which corresponds to the postulates that are revealed in our self-consciousness I. The doctrine of St. Trinity, exceeding the boundaries of being known to us and comprehended by the mind, fully responds to these postulates of personal self-consciousness. The Absolute Subject is the Trinity Subject, one and many in its three hypostases, realizing personal self-consciousness in the depths of the divine life of the One Subject in all its images.

The absolute subject, the conciliar, trinitarian I, already has in itself a kind of absolute correlation in the absolute. It cannot but be trinitarian, before and apart from all attributes. And it has a certain self-existence, even when abstracted from these attributes (it goes without saying that this abstraction can only be produced in the thought of επινοία). The Father, and the Son, and the Holy Spirit, in addition to fatherhood, sonship and sanctification, are three completely equivalent and similar I, the true hypostatic faces of a single trihypostatic absolute subject, each of which speaks of Itself: I, and of the other: You, and We. And this I, as such, does not even depend on the hypostatic image of being, the very ὔπαρξις does not depend on τρόpos τῆς ὑπάpξεως, it logically and ontologically (certainly not chronologically) precedes it. And the attributes themselves do not determine hypostases, but only express their concrete relationship in the unity of trihypostatic being. If we take them in pure hypostaticedness, then there will be no hypostatic difference between them, each hypostasis is equivalent in its hypostaticedness, there is I for myself, you and he for other hypostases, and we together with them, and through this trinity each hypostasis separately, like the three hypostases in unity, is the hypostatic face of the Absolute Subject. In this sense, it is possible to express the trinitarian axiom: all hypostases are equally hypostatic and indifferent in this equal hypostaticedness of their own, and hypostatic attributes in this hypostatic self-determination do not play a decisive role. Three suns united in one sun: each sun is the same sun as the other, does not exist separately from the others, and yet expresses the trinitarian sun.

The Absolute Spirit is trinitarian, having a single essence. The divine hypostatic I in each of the hypostases and in their trihypostatic unity must be understood in its own absoluteness, in self-positing, and not in the relativity of emergence. The subject (and subjects) of the relationship exists before this relationship, it is relied upon by them, and not vice versa. And without this primordial presence of hypostases, they cannot arise in any relationship…

Hypostases exist not because there are hypostatic properties, but these properties appear as an expression of the being of self-existing hypostases. In other words, there is no supra-hypostatic or non-hypostatic being in which hypostases arise together with distinctive properties, and they are supposedly the essence of these same properties or relationships, as scholastic theology directly teaches. The doctrine of St. Trinity should come from the fact of trinity, as catholicity I in an absolute self-sufficient subject, and not deduce hypostases from attributes or intradivine relations, as Eastern theology has also taken this path in the face of the Cappadocians and the Western in the face of the Blessed Augustine, followed by scholasticism. It cannot but be trinitarian, before and apart from all attributes.

With the victory of Orthodoxy, homoousianism, faith in the trihypostatic God, over the doctrine of the monoadic monohypostaciety of the Godhead, the whole formulation of the question about the relations of God anf the world is changed. It is now impossible to say about the trihypostatic God that which inescapably has to be said about the monohypostatic monad that needs the world: the life of the trihypostatic Godhead as Love, as preeternal mutuality and self-revelation is absolutely self-sufficient and complete, it needs no one and nothing and cannot have any supplementing. The trihypostatic God lives in Himself, i.e., in the Holy Trinity, and this Life is a pre-eternally realizing Fulness. Hence the world is not necessary for God himself and it is powerless to add any supplementing to the Fullness. The world is entirely a creation of the generous and magnanimous love of God, a love which gives and which receives nothing. God is necessary for the world as its foundation and goal, but not the reverse. By trihypostaseity the solitude of the Absolute subject, his aloneness, is overcome, and thanks to this victory the monohypostatic God is compelled as it were to create the world. The Trihypostatic God is one in His triunity, but not alone…

…the hypostasis of the Father is self-revealing, and the Son and the Holy Spirit are revealing. Hypostases are connected with each other not by relations of origin, as the dominant doctrine teaches, but by mutual revelation. In the relationship of the hypostases, the threefold, and not its dual nature, must also be sustained, for in the latter case the Trinity would be split into two dualities. In this sense, the «taxis» or the order of hypostases in the Holy Trinity is also explained.

The ancestral hypostasis, as transcendent in the Holy Trinity itself, and therefore in creation, however, is immanently revealed in the revealing hypostases. And this idea of a transcendent-immanent Beginning provides the only possible way out of the philosophical aporia, the correlation of the transcendent and the immanent. The Father, revealing himself through the dyad of the Son and the Spirit, thereby reveals Himself in Sophia and in this sense, the self-revelation of the Father and He himself is Sophia (although not vice versa). The Father, who is in the eternal Sophia, is also the Father in the created Sophia, for a person adopted by God through the incarnation of the Logos from the Spirit of adoption. The image of the Father is inscribed in heaven and on earth, in eternity and in creation. At the same time, attention is drawn to the fact that the Father in the Word of God is predominantly and even almost exclusively called God and is in this sense God (ho theos, auto theos) par excellence. Such is He in the Holy Trinity, in pre-eternal Humanity, the Divine Sophia, such is He in earthly humanity, the created Sophia, — God-manhood. The Father is revealed in the God-manhood of the Son and the Holy Spirit; in this sense, He is Himself God-manhood. And to Him, the heavenly God and Father, heaven and earth pray: Our Father, who art in heaven! Abba Father!