The hypostasis is that which is the ousia, all the properties, or all the negations, that can be formulated in relation to the “super-essence” are applicable to it, and yet it remains irreducible to the ousia. This irreducibility can neither be grasped nor expressed outside the relation of the three Hypostases, which, properly speaking, are not three, but “Three-Unity”. When we say “three Hypostases”, we already fall into an unacceptable abstraction: if we wanted to generalize and find a definition of the “Divine Hypostasis”, we would have to say that the only generalizing definition of the three Hypostases is the impossibility of any general definition of them. They are similar in what they are dissimilar, or, surpassing the relative and inappropriate idea of similarity here, we should have to say that their absolute distinguishability also implies their absolute identity, outside of which it is inconceivable to speak of a hypostatic Tri-Unity. Just as “Three” here is not a quantitative number, but a sign of the infinite transcendence of the dyad of oppositions by the triad of pure distinctions (a triad equivalent to the monad), so the hypostasis, as such and not reducible to ousia, is not a formulated concept, but a sign that introduces us into the sphere of the non-generalized and marks the radical personality of the God of Christian Revelation.